Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .lxxxij. Sermon, which is the fift vpon the .xxj. Chapter.

22 VVho is he that vvil take vpō him to teach God knovvledge, vvho iudgeth the highest things▪

23 This man dieth in his full strength, at his ease, and quietly.

24 His breasts or teates are full of milke, and his bones flovv vvith Maree.

25 And another dieth vvith great paine, and neuer eateth vvith pleasure.

26 They are laide both in the dust, and the vvormes shall couer them.

27 I am not ignorant of these things, and hovv you go about to do me vvrong.

28 For you say, vvhere is the house of the Prince, and vvhere is also the Tent of the vvicked?

29 Aske them that go by the vvay, for ye can not denie their signes.

30 The vvicked is kept vnto the day of destruction, they shall be brought forth to the day of vvrath

31 VVho shall shevve him his vvay too his face, and vvho shall tell him againe of that vvhich hee hath doone?

32 He shall be brought to the graue, he shall be layde into the tombe.

33 The grauelly earth shall be svveete vnto him, and euerie man shall go after him, and the number of them that vvent before him, is infinite.

34 And you comfort me in vaine: for in your ansvveres there is nothing but lyes.

IOB here prosecuteth the matter that was treated of yesterday, that is to wit, [ 30] that although it seeme straunge in oure fantasie that God should intreat men so confusedly: yet it becommeth not vs to reproue him, nor to wage the law a∣gainst his iustice, nor to murmure as though he did euill: but we must humble ourselues before his maiestie, know∣ing that his prouidence and gouernment is a wisdome to high and to profound to be comprehended of vs. This is the contents therof. Now to shew that it is so, he saith, The one shal die in distresse, and the other shal die with ••ase: that is [ 40] to say, we shall see some that all the days of their life shall do nothing but pine away in great miserie: and at length they die, beeing wery to liue any longer, bicause in their life time they had nothing but trouble and torment: the other are fat and in perfect health, yea they are riche and wealthy. This is it that Iob meeneth by this similitude, their breasts are full of milke, and their bones are full of maree, that is to say, beholde they are fat euerie way. Now when we see this diuersitie, the cause thereof is vnknown vnto vs. For if any would say, howe happeneth that some do so [ 50] prosper, and spende their whole life in pleasure and ease, and other some liue in continuall payne? what meeneth this? he should see no manifest reason thereof. It is truth that there be some of Gods iudgements (as it hath beene touched heere before) so well knowne vnto vs, that if we would open our eyes, wee might well marke and see the cause why God dealeth so with men: but it is not al∣wayes so: for God intendetd too trie our obedience by holding our eyes closed, so as we know not the reason of [ 60] his worke, but are as it were blinde in that behalfe. Then if we giue him the glorie, and confesse that he is iuste and true, although the same bee not manifest vnto vs: it is a good try all of our fayth and seruice that wee yeelde vnto him. On the contrarie part, if wee will bee sharpe witted, and suttle, and be too curious in searching things, so that we will not allowe God for rightuous vnlesse he shew vs the cause why: this is a Diuelishe pryde, and therein wee declare our selues that we will not be subiecte vnto God but by force, and when it shall please vs. So then let vs note that Iob heere speaketh of the iudgements of God, that are yet hid from vs, as the moste parte of them bee▪ VVell, what must wee say in this case? who is hee that will teache God knowledge▪ that is too say, who is hee that will shewe God his office? who is hee that will teach him his lesson, and say, he must worke on this fashion, or on that? Shall we bee they? Can we ascende so high as to come to the infinit heigth wherein God is? Alas there is to great a distance. And if we will lifte vp our selues so high, God can bring vs downe well ynough to our shame and con∣fusion, for it appertaineth vnto him to discusse high mat∣ters. Shall we walke aboue the Angels of heauen? VVee must with all humilitie reuerence the secrets of God and his incomprehensible iudgements and shall mortall man, that is but dust and ashes, take vpon him to searche them out, and to knowe a reason thereof? Then must we hum∣ble our selues to beholde the iudgementes of God: and when they shall seeme vnto vs not to bee reasonable, yet let vs learne to be content with them, brydeling and as it were imprisoning our myndes, least God should bee dis∣guysed by vs, and his maiestie and glory trāfformed. VVe must acquaint our selues (I say) to beholde things, and to conclude that God doth them according too reason, al∣though

it seeme not so in our owne eyes. And why? for (as I haue already sayde) during this life our God will see whither we will confesse him to bee iust, wise, and good, although wee haue no knowledge of his rightuousnesse▪ goodnesse, and wisedome. True it is that hee sheweth vs signes inough of it: for he will not be glorified of vs, and in the meane whyle leaue vs ignoranthowe, nor where∣fore: hee ministreth vnto vs matter sufficient to glorisie him: but ye the doth many things wherein wee are as it were blinde. Men must not then vsurpe that which ap∣pertayneth [ 10] not vnto them, that is to wit, that they should say▪ well, we may iudge according to that we see. Yea, and where is then the prayse which thou owest vnto thy God and thy maker? wilte thou measure him by thyne owne capacitie? thou arte nothing. VVhat are thy mynde and vnderstanding? Are they of such cōstancie and force, that the whole glorie of God can be enclosed and cōprised in them? doest thou not heerein take too much vpon thee? Therfore when we see things in this world turned vpside downe, what must we do? let vs knowe that for all that, [ 20] God disposeth things as is meete, & knoweth the reasons whiche are hid from vs: and in the last day, that which is now as it were buried, shall be made very manifest, and we must suspend our iudgement till that time. Truth it is that we may pray God to make vs to perceiue wherefore hee doth afflicte vs, when we be afflicted. VVhen a man is in such payne and findeth himselfe in great anguish and mi∣serie: he may runne to his God, and say, Alas Lorde this thing should seeme very straunge vnto me, and therefore I might leese my paciēce, were I not assisted of thy good∣nesse: [ 30] and euen that which is for my wealth and profite, should turne to my hurte and confusion: and although I perceyue not the cause wherefore thou punishest me so: yet must I know that it is for my wealth. Neuerth elesse voutsafe to let me vnderstande, to what ende thou doest afflict me. If a man be at his ease, he must also bridle him∣selfe, and pray vnto God that he would not suffer him to abuse the benefite that hee hath receyued, as to say, I am more worthie than other men to bee loued of God: for he dealeth with me after an other sort: I see a great num∣ber [ 40] of men verie miserable, and yet I haue what I can de∣sire, which is a token that God is verie well pleased with me. So then let not this pryde and arrogancie enter into our heads: but least we be tempted with it, we must pray vnto God that he make vs to vnderstande, wherefore he spareth vs. VVee may then desire of God that hee would shewe vs the cause of his workes: yea so farre forth as it is expedient for vs: but wee must also come with all hu∣militie, not taking vpon vs to make God subiecte to our iudgement, to say, that he must disclose vnto vs in euerie [ 50] poynt wherefore he doth this or that. No: but let vs tarie paciently vntill he declare vnto vs, that which we knowe now but partly. And for as much as we can not atteine to the full knowledge of Gods workes and to the causes of the same, vntill we be transsormed into his image: when wee haue in this life gotten some small taste of his good∣nesse, rightuousnesse, and wisedome, suche as it pleaseth him to communicate vnto vs by his holy word, where he teacheth vs that which hee knoweth too bee expedient for vs at this time: let vs cōtent ourselues with it. VVhich [ 60] thing can not be done, vntill we haue renounced this cu∣riositie that is in vs, and the deceiueable boldnesse wher∣vnto we are too much inclined and gyuen. Let vs then kepe this sensence well in remembrance, where it is said▪ who is he that will teach God his dutis? Are wee such great doctours that we can teach God his lesson, and controll him? Now when men murmure so against the prouidence of God, and finde faulte with it: it is as muche as if they would take in hande to teache God. And what arrogan∣cie is it, that a creature, in whome there is nothing but all beastlynesse and ignorance, shoulde take vpon him too teache his Creator? Then is it a cursed monstruousnesse and against nature, when men doe so highly exalte them∣selues, as they will gaynesay and reply against the workes of God. True it is that wee thinke not of it at the firste: but yet all the murmurings and replyes that wee make, and all the misly kings that wee haue of that whiche God doth contrarie to our iudgement and appetite, are as ma∣ny blasphemies: for it is the tayle of all our euil thoughts. To bee short, who so euer is not content with Gods pro∣uidence (yea and that with all humilitie,) confessing ge∣nerally, that what so euer proceedeth from him is good and rightuous: the same (as much as lieth in him,) would pull God out of his heauenly seate, and spoyle him of his maiestie, and set himselfe in his roume and place. VVee make faire protestation that we meane no such thing, but the thing it selfe declareth otherwise. To be short, as oft as we be tickled with this curiositie to be to ouer inquisi∣tiue of heauenly matters, and in the meane season haue such boldnesse mixt withal, as we rage against God: let vs note that we must come to this cōparison, what art thou? and what is God? he is thy creator, and dost thou▪ set thy selfe against him to dispute of his workes, as if thou were his fellow? And what presumest thou to do▪ hast thou any thing in thee, wherfore thou shouldest enter into so deepe matters, and make all things subiecte to thy iudgement? VVhere art thou become wretched creature? VVhen we are once come to this comparison, it mustneedes be, that we be worse than mad, if this pride wherewith we be puf∣fed vp, bee not quite throwne downe. This is it that Iob ment heere to teach in saying, who is hee that will teach ment heere to teach in saying, who is hee that will teach God knowledge? Furthermore, bicause men be so bold, as they can hardly be brideled, vnlesse they be holden by violence, and as a mā would say bound by chaines: he saith yet shall God iudge high matters. As if hee should say, well, when men will vsurpe that which doth not appertain vn∣to them, as to pleade against God: what shall they get in the ende? Truely, they may alledge this and that: but yet God shall not bee diminished. Let men then exalte them selues as muche as they can possibly, yet shall God alwayes remayne in his place spite of their teeth. And hee shall not onely remayne safe and sounde: but hee shall also sit aboue as iudge of hygh matters, and we shall leape here like frogges. Shall we flye aboue the cloudes? and although wee had wings to flye so hygh: yet are the Angels farre more glorious and excellent. But yet are the Angelles Gods fellowes, or equall with him? No: Contrariwise it is sayde, that they hide their faces with their wings: as wee haue seene in Ezechiell vnder the figure of the Cherubins, and that the Angelles (although there bee a great Maiestie in their nature) neuerthelesse when they beholde the brightnesse of God, are constray∣ned

to hide them selues before the glorie that is in their Creator. Seing then, that so noble and excellent creatures are as it were astonished, when they should come neere vnto the Maiestie of God: what shal we do in comparison of them? Seeing that God iudgeth high matters, shall we presume to exalt our selues against him? VVell, we can not come so farre, and whatsoeuer we shall throw against him, shall doe him no harme: but it must returne to our owne confusion: it is as much as if we should cast stones ouer our owne heads, they must needes fall ageine vpon [ 10] vs, and yet we shall not be able to reach vnto God. VVee might peraduenture strike a blowe at him, if hee were on the onside or on the other of vs: but seing he is aboue vs, yea and so highe that we are not able to reach vnto him: if we lift vp our selues against him, it is as much as if wee should cast a stone on highe, which (as I haue sayde) must needs fall againe vpon our owne heads, and ouerwhelme vs. So happeneth it to all them that will make such argu∣mentes, and after their owne fantasie dispute of Gods workes, and replie against him. They do in deede throwe [ 20] stones, but the same must needes fall againe vpon them∣selues. And this is it that is ment by that is sayde, that all they which shall dashe against this stone, must needes bee brused and broken: yea and in the ende this stone shall fall vpon them too crouse them, and quite ouerwhelme thē. Let vs note also, that God iudgeth high matters, not only in that he is the soueraine aboue all creatures: but in that he doth set himself specially against them that do so highly esteeme of themselues more than becommeth thē, and aboue their degree: for he sayth that hee is a mortall [ 30] enemie to all the proud. Let vs learne then, that if ther be any such that will so exalt thēselues, the same must needs turne to their ruine: as it is written, he that will humble himselfe, shall be exalted: and contrariwise, hee that will exalt himselfe, must be brought to nothing. It is the pecu∣liar office of God to doe things in this sort. Let vs note then that there is nothing better than to be wise, onely so farre foorth as it pleaseth God to instructe vs, and let vs knowe that to obey him, and to submit our selues vntoo him in all things, is our true wisdome. And when things [ 40] come not to passe as we would wishe, so that we be casily stirred vp to enter into some disputation: let vs stay our selues, and say, yea but God hath such a perfection in him that there can nothing proceede from him, but it is good and rightuous, and his will only ought to suffice vs: for it is the rule of all well doing, this is the fountaine thereof, let vs drawe out of it boldly. So when he sheweth vs the reason of his workes, let vs giue him thankes, and with all humilitie receyue whatsoeuer hee teacheth vs. But if hee hide them from vs, let vs bee content to bee ignorant, so [ 50] farre foorth as it shall please him, knowing well that hee reuealeth vnto vs what soeuer he knoweth to be profita∣ble for vs. Howsoeuer it be, he will kepe vs within a cer∣teine measure, to the ende we should learne what it is to obey him, and too confesse that hee is iust, although hee shewe vs no reason of his dooing. This is the summe of that which we haue to learne out of this place. Nowe to shewe the greatnesse of this temptation, it is sayde after∣warde, that both of them are conered in the dust, and that the wormes eate them. In deede when we see that a like [ 60] ende happeneth to them bōth: although wee haue beene diuersly delte withall in this worlde▪ it might seeme that God playeth no more the iudge. But oure sayth muste surmount the graues, and what so euer wee can beholde, with the eye. And this is it that is oftentymes taught vs, that fayth is a sight and beholding of thinges inuisible. VVe shall see some good man that shall haue serued God all the dayes of his life, and shall haue walked verie vp∣rightly and sincerely: and neuerthelesse hee shall bee in continuall greefe and paynes, and God shall not ceasse too sende hym may tormentes euen too the death, to the whiche also hee must goe pyning on a long tyme. And others that shall runne headlong too all euill, shall dye at their ease. As I haue sayde this in the consusion of things. And what is the ende of it? they come to the graue. Are they in the dust? they consume away there, the woormes eate them, it semeth that he that toke paines to serue god hath lost his labor. And why? Behold they are all gathered into one heape, the good and the bad: as well those that haue liued heere in great mirth and pleasure, as they that haue sound nothing but sorrow and trauell in this world. VVhat shall we say to this? It is certaine that we shall be amazed if we stay ourselues vpon that which may be seen with the eye. VVhat is to be done then? VVe mustascend higher, and knowe that God reserueth vntoo himselfe a iudgement that appeereth not presently. Yea truely. For faith beholdeth things inuisible and things that are hid. Let vs knowe then that although in death all be like, yet there is a far diuers condition. And when shal that be? our God shal declare it in time conuenient. But in the meane season it is our dutie to walke alwayes in his feare, and to conclude, that seeing hee is iudge of the worlde, ini∣quitie shall not remaine vnpunished. And they that haue taken paynes to obey him, and to walke according to his rightuousnesse, shal not haue labored in vaine, nor be dis∣appoynted of their expectation. Thus must we conclude and go stil forward. And we see also that god ment to de∣clare the same vnto vs by the mouth of a deceiuer. For al∣though Balaam endeuered to ouerthrow all truth, and to turne it to a lie: yet God hilde him as it were in a racke, that he was forced to say that the death of the rightuous is to be wished. Let my death (saith hee) be like vnto the death of the rightuous. He saith not this of his own head. For hee would (as much as lay in him) haue brought too naught, atd vtterly abolished the maiestie of God. But yet seeing God maketh him speake thus: it is more than if he had sent all the Angels of heauen. God I say did then au∣thorize this doctrine with a peculiar marke, when he did constrein and inforce a wicked man, and an enemie of the truth to speake on this wise. This is it then that wee haue to learne: to wit that we must not fasten our eies vpon the graue, when wee see that all is there brought vnto one heape, and that there is no difference betweene the good and the bad, betweene the rich and the poore, betweene those that haue liued at their ease, and those that haue al∣wayes bin in sorrow and paine. It is true that in death all things are turned vpsidedown▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord Iesus Christ, when he shall appeere to iudge the world, then shall be the restoring of all things. If it be so then that Iesus Christ shall come to restore the world: It followeth that the world at this day

is out of frame, and things therin are out of order: but in the meane season let oure faith surmount all these things here, and let vs paciently abide till God finish his works, and finde a remedie for all. Nowe Iob addeth further∣more that the thoughts of them that went about to confounde him, are not vnknown vnto him, nor the ways that they vsed to do him wrong: as if hee should say, I see whereto yetend. For yee are as it were suborned of Satan to bring men to dispaire. But I will hold me fast in the hope that I haue in my God. And although I be here so much oppressed as is [ 10] possible for any man to be: yet will I still continue calling vpon him that hath promised to be my sauiour, and I shal not be ouercome for any of your temptations. Thus then doth Iob arme and defend himself against al that was ob∣iected against him by his friendes: For hee sawe well y∣nough that they tended to no other end nor purpose but to bring him to dispaire. Nowe this place here conteineth a profitable doctrine: which is, that wee should alwayes learne to knowe the subtilties of Satan when he goeth a∣bout to bring vs into dispaire: and that we should bee ar∣med [ 20] against him. For if we haue the wisdome to take heed of the malice of men, when we see that they go about to hurt vs, and seeke our vtter ruine and destruction: must wee not much more sharpen our wits and spirites to resist Satan, who is the Prince of all iniquitie. The thing then that we ought to knowe, is that when men goe about to do vs harme, we must stand vpon our garde, and consider the force and strength that is in our enemies. And if we cā not ouercome him by force, we must fall to pollicie. If we see a man go about to beguile vs by wicked slight: we will [ 30] beware of him well inough. But (as sayth Saint Paule) our fighting is not against flesh and bloud: that is to say, when we haue to deale but with men, it is nothing: but we haue to deale with spirituall enemies which are principalities. Behold Satan vttereth all his force, and wee haue to fight against the Diuels in the ayre, which winde about vs, and inuiron vs on all sides: and they haue firie dartes where∣with wee should bee stricken downe incontinently: if wee were not well furnished and armed at all poynts. There∣fore, it standeth vs in hand to be watchfull in this cace a∣boue [ 40] all things and to bee acquainted with Satans wyles, according also as Sainte Paule speaketh of them in ano∣ther place. This is it which wee haue too marke in this streine: namely that forasmuch as Iob was fenced against all the temptations that were put to him by those whom the diuell stirred vp against him: when we see men go a∣bout to leade vs to destruction, we must haue our eyes o∣pen to espie their slightes, that we may prouide to disap∣poynt them. And if we haue this aduisednesse in respecte of men, let vs much more haue it in respect of Satan. For [ 50] he is our cheefe enemie whome we haue cheefely to re∣sist, that we may repulse all the practizes and deuises whi∣che he can attempt against vs▪ And herevpon let vs mark, that all excuses are taken from vs, if we bee surprised by the temptations whereof euerie man ought to take heed. If wee steppe awrye, euerye of vs will alledge that there was some meanes or other, and that hee was seduced by some other man. And finally, wee put the same thing in vre which was shewed vs by our father Adam, when hee sayde, The woman which thou gauestme hath deceyued [ 60] me. Yea, but our Lorde hath giuen vs discretion ynough, sobeit that wee can finde in our heartes to be watchefull. But as for them that will bee wittingly rocked asleepe: muste not Sathan needes snarle them in his snare, and make them to wander here and there? Are they not well worthy of it? Yes: For they seeme to be willing to breake their owne neckes, and to haue sought pittes to fall into, and that they be well at ease when they find any meanes to start out of the way. There are many that seeke stum∣bling blockes, and afterward say: Oh, beholde, such a one hath beguiled me. But if we kepte watch as God warneth vs, wee should alwayes be preserued from the daungers wherewith we be snared. Thus ye see what wee haue to marke vpon this place. And immediatly Iob sayth, Inquire of them that go by the way, you can not denie their signes. This streyne is expounded diuers wayes. There are that take these Iourneyers and wayfaring men, in an allegoricall sense for the faythfull, bycause they bee pilgrimes in this worlde, and haue no resting place: but that is too muche streyned. Some vnderstande that Iob ment too saye heere, that his freendes tooke him as a wayfarer, that is to saye, as an vnknowne man. As if hee shoulde saye, yee handle mee worse than you would doe a wayfarer or an vnknowne man. Othersome take it after an other fashion: but let vs holde vs too the playne meening: whiche is, that Iob meeneth too saye heere, that if his friendes, (or at leastwyze those that bare the name, and were come vnto him vnder that pretence) had a sounde and vncorrupted iudgement, they would not haue vsed such slaunders against him. His saying then is, yea, aske the wayfaring menne, the thing whereof yee haue hither∣too reasoned, and euerie one of them can tell it you. And why? Bycause they are not yll mynded. For in as much as theyr heades bee not forepossessed with cruell iudge∣mente, they will speake the truth and as the thing is. It behooueth vs then too bee likewise moderated. This is the summe of that whiche hee ment too saye. Nowe by this wee are taught, that there is nothing so contra∣rie too reason and truthe, as an euill affection that a man shall haue nourished and conceyued within hym∣selfe? for hee shall bee so blynded therewyth, as hee shall not bee able too discerne anye more, and the lyght shall bee vntoo him alwayes as it were darkenesse. This maye helpe vs muche, if wee applye it too oure vse as it behoueth vs. VVherefore? VVee see howe euerie man letteth looce the bridle to his affections. VVhen we iudge of any thing, haue wee respect vnto reason to bee guided by it? No surely, but our affections do so rule vs, that we see nothing, bycause wee are before occupied with some fantasie. One is caried away with his pryde, and hee will not turne whatsoeuer happen. And if a man aduertise him of it, he will not hearken to it: what reason so euer a man shal vse vnto him, it shal preuail nothing with him. VVhē a man is so hardned against God and all equitie, he thin∣keth he could not get better estimation, than to remayne stubborne to the ende. Againe, an other is poysoned with some hatred or dispite, wherevpon hee will iudge rashly hauing no power too inquire whither the thing bee so or no. Forasmuch as this vice reigneth so in vs, & doth pre∣uail: so much the more ought we to note this place where it is sayd, that euen the wayfaring men shall teach vs. That is too say, that they which iudge of a thing at the first sight,

and as it were passing by the way, shal be better and more vpright iudges than we be. And why? They shall not bee forepossessed with their euill affections which hinder thē from iudging aright and according to truth. This is it that Iob ment to say in this place. Nowe he addeth in the end to cōclude his matter which he hath in hand, that the wic∣ked is reserued to the day of his destruction, and that suche men shall bee as it were trayned on to the day of wrath. This is a meane that we should not run headlong into rash iudge∣ment when God punisheth not the sinnes of men so sone [ 10] as we thinke good. And when he afflicteth the good men, and holdeth them as it were vnder many tormentes and troubles: then let vs say, yet is the wicked reserued to his day. If wee had this worde Reserued, (as it was yesterdaye handled) well printed in our mynds, it would be a meane to kepe vs in a feare, that we should not be so much caried away as we be, seeing the troubles and disorders that are in this life. But wee can finde in our hearts to reserue any thing vnto God, and we think if he bring not this matter to passe to day, to morrow he shall not come in time. The [ 20] cause that all things are peruerted, is for that we haue our minds encumbered: And againe, we speake so hastily and vnaduisedly, as in the meane season we giue no place vn∣to faith, nor knowe any more of God and his rightuous∣nesse, than experience teacheth vs. And by this means we exclude the whole worde of God, and say that it helpeth vs no more, and that we will beleue nothing that is therin conteined: but that we will beleeue our owne eyes. Is not this as much as to separate our selues from God, and too estrange vs from his schoole to be no more his scholers? [ 30] Is it to be maruelled, if after this, men become so madde, that a man can do no more good with them, but the diuel possesseth them and carieth them cleane away? as we see many such nowe adayes? No, we must not maruell, it is a iust iudgement. So muche the more must wee marke this doctrine where it is sayde, that the wicked is reserued to the day of his destruction. To be breef, when we see the wicked here to be at their ease and prosperitie, and to triumph: it is true that it can not be chosen but we must be tempted, and haue some griefe inwardly [so as we thinke thus with [ 40] our selues.] And howe, what meeneth this? that God is ydle in heauen, and seemeth to be asleepe and careth not for things here beneath. There might indeede such fan∣tasies come into oure heades. But wee must beate them backe, and say, well Lorde, thou teachest me that I should looke further than vpon this worlde. At the first sight it would seeme vnto vs that thou were asleepe: but yet it is clean contrarie. For in as much as we see there is another iudgement vpon the wicked, which is vnknowne vnto vs: we must also know that there is an euerlasting rest for the [ 50] godly. God then giueth vs alreadie a declaration of his rightuousnesse, that there is a iudgement reserued, in the which all things shall bee reduced into good order. Thus must wee take some profite by the examples that are be∣fore our eyes. Therefore if things come not to passe as wee woulde haue them, so as the wicked triumphe, and God maketh no countenance to punishe them: and con∣trariwise, the good be tormented, and wee perceyue that they be not succoured nor holpen, but many iniuries and violences are committed against them, and in the meane [ 60] season God putteth not to his hand to prouide for them: let vs run to this that is said vnto vs, wel, there is another iudgement: for the wicked is reserued to his destruction. And for asmuch as the wicked at this day are spared, let vs note that their vengeance shal be so much the more hor∣rible: Their market is nothing the more amēded for that: but their condemnation is augmented euery day more and more. And why? the time is dearely bought, for that they haue so mocked at the goodnesse of God, and haue abused his wisedome, and continued still in euill, yea and hardened therein, and exercised their malice against the good men and children of God. So then the faithfull ought to reioyce in the midst of their sadnesse, when they see the wicked so reserued to the day of their destruction. True it is, that for a time the wicked shal be in this world as it were in a Paradise: But shall it be always so? No, for this life is short and frayle, and they must needes come to an account. And when it shall bee cast in their teeth, that they haue mocked with god, & dispised his maiestie, what shall become of them, what horrible vengeance shall bee prepared for them? Let vs then conceiue such horror of the finall state and condition of the wicked, that wee may be stayed from companying with them, least we be spot∣ted with their vices and infections, and be wrapped togi∣ther with them in the wrath of God. Furthermore, are we oppressed? do we see the godly men to be in trouble and anguish? VVell, let vs knowe it to be true that our life is miserable in sight: but it is to make vs go forwarde: they are as it were prickings with the spurre for to encourage vs, and to stirre vs vp too the beholding of the heauenly life, that whylest wee labour to come vnto it, wee might contemne and despise all those things wherin the wicked are wont to delight, and place their whole felicitie heere in this world. Nowe in the end Iob sayth, who is he that can iudge in the face against him, who is he that shall pay him again that which he hath done? It seemeth at the first sight, that hee speaketh heere of God: but it is spoken rather of the wicked. Neuerthelesse it tendeth too approue the iustice of God, and to shewe that the wicked, although they haue escaped the handes of men, shall not fayle but come be∣fore the heuenly iudge. This is the sum of that which Iob ment to say. So then although the wicked haue so passed their life as no man durst set himselfe againste them, and whylest they liued, it seemed that they were exalted vp to the cloudes: yet shall they not fayle but come to the graue. And it is true, that according to mans iudgement, the same might alwayes bee alledged for proofe of the temptations: as howe? VVe see that all are equall. But Iob heere concludeth against his enemies, that although (to the sight of men) the ende be like, yet there is a iudge∣ment of God aboue that, and men muste not become so brutishe as to stay themselues onely vpon the graue, and vpon the things that are seene heere, but they must know that God shal so restore things, as the gotes shall be sepa∣rated from the lambes, when God shall declare himself to bee the iudge of the whole worlde: but the time is not yet come. This is the comparison that Iob maketh heere. Nowe againe hee repeateth that which he had sayde, that is to say, that a man can not discerne betweene them both by the outwarde appeerance. And why? This is the man that will be glad of the grauelly ground, but it is that his bodie maye bee buryed therein: it is all one too him af∣ter

death, and they are laid both togither in the graue. Be∣holde this is the state and condition of mankynde, as it is said in the Psalme, that they bring to the graue the bodies of the great and little, of the old and yong and that all go like flockes of sheepe to the graue. So then by the out∣ward sight we can not discerne the iudgementes of God. And wherefore saith Iob thus? Is it bycause he mindeth to make a confusion of all? No: but it is good and profitable for the children of God (as we haue alredy declared) to be armed long time before against the tēptations that might [ 10] happen vnto them, when they see the ende of the Godly and of the wicked concerning the outward appeerance to be like: to the end that when they themselues be afflicted they might call vpon God, knowing that if their state & condition be poore and miserable in this world, there is a ioy prepared for them, the hope whereof may well dimi∣nishe, and mitigate all the heauinesse and troubles that might happen vnto them in this world. It is good that mē should know the temptations that may happen vnto thē. It is true that we must not be herein to hastie, so that whē [ 20] we heare any mention made of the deliuerance that god will send vs in our aduersities, wee begin by and by to re∣plie. Yea, but when shall it be? we must not stay vpon such fantasies: but we must generally learne to be pacient in all things, least we fall head long into fleeing fantasies, and conceyue in our mindes things that God will haue yet to remaine vnknowne of vs. Let vs then leaue the iudge∣ment to him, vntill he reueale it vnto vs, and let vs know perfectly, that he doth such things as we cannot present∣ly comprehende. This is the cause why Iob sheweth here [ 30] that all go to the graue, and that all are brought thither: and it is to the ende that we should gather thus: well, it is true that in death all are like, wee put no difference be∣tweene the godly and the wicked: and (as Salomon say∣eth in his booke of the preacher) a liuing dogge is better than a dead Lion: and the death of a man is like the death of a dog, inasmuch as the bodie of a man shall rot as well as the carkasse of a beast. VVe see all these things: but yet we must not stay there. Let vs then beholde that which is shewed vs in the mirrour of Gods worde. That is to wit, that there is a greater iudgement which God reserueth, and will execute when he shall shewe himselfe to bee the iudge of the whole world. Thus behoueth it vs to knowe temptations, & when we haue known them, we must re∣sist them, & go forward: & let vs not be so folish as to say Oh whosoeuer shall find prosperitie in this world let him enioy it: for in deth there is no hope. But contrariwise, we must say, if we haue aduersitie in this world, let vs know that a better hope is layd vp for vs: and this is it whervn∣to God calleth vs. If we haue prosperitie in this world, let vs thanke him for all: but let vs not put any confidence in it, for prosperitie may be taken from vs betwene this & to morrow, specially when we abuse the same. Thus I say must we wey things present, and thinke with our selues, that if we iudge of them according to mans iudgement, al shall be done out of order: and it is to the ende that fayth might preuaile in vs, and that the woorde of God might guide vs, so as it may be as a candle to shew vs the way in the midst of the darkenesse of this world, vntill we come to that heauenly brightnesse wher ther shal be no know∣ledge in part, but all perfection, at which time we shal be∣hold God face to face.

Now let vs fall down before the face of our God, with acknowledgement of our faults, desiring him to make vs haue a better feeling of them, and that wee may be more and more touched with them, so as we may be displeased with them, too the ende wee may inioy the grace that is promised vs in the name of our Lorde Iesus Christe. And that when oure sinnes passed, bee forgiuen vs of him, it would please him to guide vs by his holie spirit, so as we may alwayes more and more aspire too the perfection of the heauenly riches, to the which he calleth vs, where be∣ing rid of all our imperfections, and infirmities of man, we may be clothed with his heauenly glorie, which hath bene purchased for vs by the bloud of our Sauiour Iesus Christ. That it may please him, &c.