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

The .lxxvij. Sermon, which is the first vpon the .xxj. Chapter.

ANd Iob ansvvered and sayde,

2 Heare my vvordes and let it be for your comfortes.

3 Beare vvith me and I vvill speake: and vvhen I haue spoken, mocke you on.

4 Is my talking vnto man? If it vvere so, hovv should not my spirit faint?

5 Marke me and be abashed, and lay your hande vpon your mouth.

6 Verely vvhen I bethinke me, I am afrayde, and feare taketh holde on my flesh.

IT seemeth after a sort, that the woordes whiche Iob setteth downe heere, are contrarie to the worde of God, inasmuche as hee auoucheth that God punisheth notthe wicked, but letteth them alone so as they prosper. But wee haue seene here∣tofore [ 30] that wee must consider the iudgements that God executeth in the worlde, according to the recorde of the holy Scripture. Then at the first sight, this talke of Iobs seemeth vtterly repugnant too all truth: but we must re∣member what hath been sayde heeretofore: namely that when the holy Scripture speaketh of Gods iudgements, it sayeth not that hee accomplisheth them peremptorily: for somtimes he taketh in hande to shew himselfe iudge of the worlde, but that is not in all poynts and all caces, nor yet after all one rate. Therfore it ought to suffize vs, [ 40] that God giueth vs some token that the wicked cannot scape his hande, but must come too account before him. Neuerthelesse God doth sometimes dissemble, and we see it by experience. So then it behoueth vs to acknowledge that God dothe by his prouidence gouerne the worlde, maynteyne and preserue the good, and punishe the wic∣ked: as wee make it no generall rule that all suche as bee wicked are punished out of hande, and that god delayeth not their punishment till afterward, nor vseth any suffe∣rance, nor reserueth any thing to the life to come: for thē [ 50] should we enter into a great disorder. VVherfore sith that our knowing of Gods iudgements ought too be in such wise, as to wayt for the accomplishment and fulfilling of them at the latter day: thereby wee maye well dispatche the contrarietie, that seemeth too be at the first blush, be∣tweene Iobs saying heere, and the holy Scripture. VVhat is it that Iob meeneth? That wee see the wicked prosper, and that God is so farre off from punishing them, as they bee caried on still in all pleasures and delightes euen till their dying day, so as they pine not away with long lin∣gring, [ 60] but rather seeme to bee exempted by priuiledge at Gods hande from all aduersitie. Nowe it seemeth after a sort that Iob intended too beare men in hande, that all things are gouerned by fortune, and that God hathe no regarde of worldly matters, ne careth for them. But his meening is nothing so, according also as he himselfe pro∣testeth at the ende, to the intent that men should not take offence at his woordes. VVhat then? His purpose is too shew that when God visiteth a man, wee must not at the first dashe giue sentence of condemnation vppon him, to say, such a one is a wicked man, suche a one is hated and forsaken of God: but it behoueth vs to examine well his life. And why? For wee must not thinke that God doothe alwayes handle men in this worlde wholly according too their deserts. VVherefore see wee so many wicked men spared? For it shoulde not seeme that their iniqui∣ties are knowne to God, seing he layeth no punishment vpon them. So then let vs vnderstand that our Lorde re∣serueth many punishments to the latter day, whiche are not seene as yet: and agayne, that hee handleth those very rigorously whom he loueth and haue not offended so greeuously as other men, which thing he doth not for their sinnes sake. If wee knowe not why he doth it, let vs humble our selues: for God must bee glorifyed in all his workes, although wee knowe not the reason of them as yet. Nowe then wee see what Iob pretended. How bee it, that wee may the better profite our selues by that which is conteyned heere, let vs lay foorth and serche out the things in order, as hee setteth them downe, Hearken to mee (sayth hee) and take beede too my woordes, and let it bee too you for a comfort: that is too say, let it bee in steede of the comforte that you come too giue mee. Truely wee knowe that Iobs freendes came too that ende: howebeit they were sore combered when they sawe him in that plight: and according to mans reason they concluded that Iob was a castaway. See howe they were dazeled with this generall sentence that God puni∣sheth the wicked. And so they set Iob in the rancke of the wickeddest sort, which thing they ought not too

doo. Now therefore hee telleth them, that whereas they be come too comfort him, hee desireth nothing of them but pacience and quiet hearing. And afterwarde he pro∣testeth agayne, that hee shapeth not his talke vnto men, as these hypocrites do, who seeke no more but to bee iusti∣fied before the worlde, alwayes shunning the presence of God, and neuer come to acknowledge [what they bee] but by force, and till men haue throughly tried what is in them. Iob then sayth, that his talking is not vnto men, that is to say, he is not led with vayne ambition, to make fayre [ 10] countenaunces and flourishings before men, but hee sha∣peth himselfe to God. And for proofe there of (he sayth) might my spirit holde out if I had respect vntoo men? Yee see me here in suche necessitie, as no creature were able to indure in so miserable state. By all likelihoode I could haue beene dispatched a hundred tymes ere this: but sith you see neuerthelater, that my spirite fayleth mee not: is it not a signe that I knowe the hande of God, and that I submit my selfe too it, and that I rest vpon him? Seeing I am not heere as a wauering Reede, can yee not per∣ceyue [ 20] that I haue a better and surer foundation? Forso∣muche then as you see that I speake as before God: heare mee. And afterwarde hee addeth. Thinke not that I am without feeling. For when I beholde my selfe I cannot but be sore abashed, and I am greatly dismayde at the things whiche I see. For surely Iob was a spectacle of all terri∣blenesse: and when wee reade what happened vnto him, the heares ought to stande vp vpon oure heade. His say∣ing then is that hee cannot thinke vpon himselfe, nor remember the great miseries that were befalne him: but [ 30] terrible feare must catche holde on him. Therefore when ye knowe my state throughly (sayth he) then will you bee astonished, and lay your hande vpon your mouth. That is too say, you will blame mee no more as yee haue done hi∣thertoo. For yee imagine of mee at your pleasure, and it is a signe that yee haue no pitie nor compassion of the great miserie that is in my persone. And heere you haue too marke, first if wee will comfort the miserable in their aduersitie, it behoueth vs too consider well howe. For there is required a singular discretion in that behalfe as [ 40] wee haue seene heeretofore. For afflictions are as di∣seases: and if a Phisition vse one medicine for all disea∣ses, what a thing will that bee? Some disease is whote, and some is colde: some disease requireth that a man shoulde bee kept drie, and some other that hee shoulde bee refre∣shed with moysture: one disease will haue a man kepte close, and another will haue him too go abrode. Yee see then that a Phisition shall kill his patientes, if hee haue not a regarde of their diseases: yea and it behooueth him also too be acquainted with the complexions of his pa∣tients. [ 50] Euen so ought wee too consider of those whome God visiteth with afflictions. First we must marke what the persones are, and then howe wee see them dispozed. I say wee muste marke what the personnes are. For if a man haue liued without stayne, walking in the feare of God, and shewing all tokens of sounde meening: what a thing were it too condemne him when wee see him in aduersity? Agayne, though a man had committed foule offences, and for a time beene in a rage agaynste God: if hee bee daunted by the aduersities that hee indureth, so [ 60] as wee perceyue nothing but true repentance in him: were it not a beastly and wicked crueltie, too steppe too him neuerthelesse, and too vse great roughnesse agaynst him? Nay wee must rather reache our hande too suche as are beaten downe, and helpe them vp: according as it is sayde, that the duetie of them that will teache fayth∣fully in the name of God, is too strengthen the weake knees and feeble hands, and to herten and comfort those that are in destresse, and in anguishe of minde. Yee see then that wee ought too vse great discretion in comfor∣ting suche as are afflicted. And therefore it is not with∣out cause, that Iob telleth his freendes, it were muche better for them too holde their peace, than too increase his trouble by speaking, and hee woulde take theyr si∣lence for a comfort. Yea and hee addeth, that when they haue heard him, hee will giue them leaue to mocke on, not that hee meeneth that they might haue reason so to doo: but he rebuketh them for their rashnesse, according as it is sayde prouerbially, that a hastie iudge giueth a swift sentence. For they were ouer hastie in condem∣ning of Iob before they had hearde him. And so when he sayth that they may mocke on when they haue heard him speake: he meeneth that there is nothing but disor∣der and rashnesse in them, and that they descant vpon an vnknowne matter, whereof they were not yet through∣ly informed. Therefore wee haue a common doctrine to marke in this sentence: whiche is too brydle our selues, when we come to iudging, and not too bee so heddie till wee knowe the verie truthe indeede. And so muche the more ought wee too minde it, bycause wee see that men are by nature ouermuche inclyned to this rashnesse and ouerhastinesse. For although wee woulde fayne be estee∣med too bee of ripe and settled iudgement: yet are there verie fewe too bee found, that giue themselues to bee so: yea and (which worse is) we shall see a great number that make haste too shewe their fine witte, for feare least men shoulde take them for dullardes. This causeth vs often∣times too throwe oure selues headlong intoo ouerhar∣dinesse, and too iudge crookedly and vntowardly of oure neighbours, without reason, or without indifferencie at all. Seeing that this maladie is so naturall too vs: let vs learne too examine things before wee speake. It is sayde that the wize man will alwayes heare, and the foole haue his mouth open, and neuer leaue babbling. It is not for naught that Salomon sayeth so, and wee can well skill to say so too: but in the meane while wee doo yll put it in vre. And therefore what is oure cheefe wisedome? Saint Iames sheweth it vs when he sayeth, that we ought to bee slowe too speake, and willing too suffer our selues too bee taught. For when wee haue the modestie too re∣frayne from hastie speaking: God will giue vs the grace too knowe the matters: and when wee knowe them, wee shall tell howe they stande. At a woord, wee shall haue profited greatly, when we haue learned too refrayne ha∣stie iudgement. For wee cannot iudge oure neighbours after that sort at aduenture, without a double despising of Gods goodnesse. VVhy so? For wee must all ap∣peare before his iudgement seate, as Saint Paule telleth vs. Then if I iudge my neighbour, before I knowe howe the cace standeth: I take vpon me the authoritie of God, and I chalenge to my selfe that which belongeth not too me, no nor too any Angell in heauen. And what an ouer∣boldenesse

is that? True it is that when we once knowe the euill, I say when we knowe it, not after our owne ima∣gination, but as it is of verie truth: we may bee bolde too condemné it, and we shall not be rash in so doing. VVhy? For we iudge not at all: but onely ratifie the iudgement that God hath giuen by his worde. But when wee bee so hastie [as is spoken of afore:] it is high treason to God, bycause we rob him of the right that is peculiar too him∣selfe, and pull it to our owne persons. And againe besides this, we offende God in taking vpon vs to iudge of secret [ 10] matters. But it behoueth vs to knowe our owne mea∣sure, and that we haue neede to inquire of the things that we knowe not, and not to say it is so, or so, vntill wee bee throughly informed of the matter. Those twoo reasons ought to holde vs well in awe, that we be not ouerhardie in iudging our neighbours. Furthermore if it behoue vs too keepe this modestie towarde mens persones: what must wee do too Gods doctrine? I pray you when eue∣rie man stootes foorth his bolt vpon a doctrine before he haue throughly examined it: is not such rashnesse woor∣thie [ 20] to bee double condemned? I haue shewed alreadie that we bee traytours to God in robbing him of his ho∣nour, if wee iudge the persones of our brethren before we knowe them throughly. But it is certaine that Gods doctrine is muche more precious than mennes persones. I go aboute too infrindge some doctrine at aduenture, yea, euen some doctrine of the holye Scripture, or some article of the fayth: and is not that an vnhallowing of the holy things? Neuerthelesse wee see men bolde and ouerbolde in this cace. For nowadayes, who shall bee [ 30] sooner beleeued in matters of doctrine, than drunkardes, looce liuers, and heathenish men, whiche can as muche skill of Gods secretes, as can brute beastes, yea as can the verie Swine? These muste snuffe vp theyr groyne a∣gaynst Gods doctrine, and dispute with might and maine agaynst the truth, that hath beene well stablished by the holy Scripture. And what maketh them so bolde? Euen bycause they vouchsafe not to heere. But God punisheth them for their presumption, shewing that they bee but ranke fooles which alwayes haue their tongues walking, [ 40] and neuer haue their eares open too heare with pacience. So much the more then behoueth it vs too practize thys sentence and admonition that is giuen vs heere, that eue∣rie one of vs must learne to bee slowe to iudge. And when wee do so, wee shall bee teachable. For hee will neuer proue a good maister, which hath not bene a good schol∣ler. If a man will worke maystries at the first day, before hee haue euer beene bounde prentice too the occupation: hee shall make fayre woorke and aduauntage himselfe greatly. Nowe if the cace stande so in handie craftes: what [ 50] is to be thought of Gods doctrine which surmounteth all mans vnderstanding, and is reuerenced euen of the An∣gels? And so, wee must not onely haue beene scholers, that we may bee maysters: but wee must also perseuer all our life long in profiting and vnderstanding, when wee mynde to teache others. VVhen God hath giuen a man grace to teache others, hee must not thinke that hee him∣selfe is not bounde too learne any further. But let vs as∣sure our selues, that no man shal euer be a good and faith∣full teacher, except hee indeuer to learne still, as well as [ 60] other men. To bee short, it behoueth vs all, (as well those that teache, as those that learne) to be Gods scholers, and to proceede further and further in his learning, yea euen till we die. Thus much concerning that sentence. Nowe let vs come to the protestation that Iob maketh. My tal∣king (sayth he) is not vnto men, for were it so, howe shoulde my spirite not fayle? Heere Iob sheweth all the children of God how they ought to speake. He had protested the like alreadie heretofore. How beit it is not without cause that he repeateth it againe, forasmuch as it is certain that while wee wander here bylowe, our talke will alwayes trayle a long trayne of superfluities after it, and wee shall not go to the matter roundly and substancially as wee ought too do. VVhat is the cause that wee are woont to snarle our wordes in such wise, as a man cannot wring out any pure truth out of vs? It is bicause we haue our eye vpon men. For besides that, men do bleare themselues, and discerne not things as they ought to do: we on our side are alrea∣die enclyned to followe it, and the diuell also thrusteth himselfe in, too make a hotchopotche of all things. So then oure woordes shall neuer bee well conueyed and cleare, except wee haue God before our eyes, and speake as in his prefence. On the other side, wee are neuer throughly touched, when wee talke but with men. For they iudge no further than they see, and wee passe for no more but to hide our vices, and we thinke it ynough if the euill be not apparant. Lo howe men fall asleepe in theyr sinnes, and neuer speake freely as they ought to doo, vn∣lesse they knowe that God summoneth them before him, and frameth their inditements, and that they must preuēt it, and not tarie till God condemne them, but rather yeeld themselues giltie of their owne accorde. This is the cause why Iob protesteth here that his talking is not vnto men. True it is that we ought to haue regard of our neighbors when wee talke with them, that our wordes may edifie them. For if we cast forth light and wandring speeches: we shall lay stumbling blockes in their way, and we may hurt them diuerse wayes. Therefore when we speake to men, we must bethinke our selues afore hand: that is to say, we must haue regarde that it might bee to their profite. But yet must wee haue the thing that is spoken heere of Iob: which is, to put God before. Iob then meeneth not sin∣gly that he despyzeth men, and that if hee see them rude and ignorant he will not in any wise applie himselfe vnto them: no: but that he is not led with such vanitie as too please men onely, and to forget God, or too put him be∣hind them: but rather that when he speaketh, hee maketh his reckening aforehande, that he is as it were in the pre∣sence of God, so as all his thoughts are knowne too that heauenly iudge, and therefore he must not disguise him∣selfe, nor thinke too further his cace by concealing the truth. Lo whereat Iob looked. And so (as I haue touched alredie) let vs haue the wit to pray God to cal vs through∣ly home to himselfe: that is to say, that as oft as hee vi∣seteth vs with his handes, he will so touch our mindes and hartes too the quicke, as wee may knowe that it is hee whiche punisheth vs for oure faultes, and that all oure thoughts are bare before him, and not be dazeled and sot∣ted in our owne talke, as they that are so full of babling, onely to please men. Beholde (I say) whereof wee bee in∣structed in this sentence. And it behoueth vs to remem∣ber well the reason that Iob addeth. If it be so (sayeth

he) how and wherefore doth not my spirite faynt? It seemeth that hee leaueth his talke heere as it were cut off. But the sense is that such as doo so direct their talke to men without regarde of God, shall quayle in the ende, and that when they haue made fayre countenaunces at the first sight, their hypocrisie will bewray it selfe at the last. And in good footh wee see it so by experience. For they that are so ledde with vainglorie, and are alwayes desi∣rous to be had in reputation among men as the onely re∣spect that they haue: will surely tell many fayre tales, and [ 10] roll so trimly in their Rhetoricke, as their woordes will vtterly bleare mens eyes, and it will bee a woonder too heare them speake. Heerevpon they streake themselues when men sooth them: but in the ende God pincheth them after suche a sort, as hee sheweth that all was but hypocrisie. God then taketh away that starche, as when a woman that starcheth hir face commeth intoo the Sunne, and the heate lighteth vppon hir, by and by the starche falleth off, and hir wrinckles appeare, by meanes whereof hir shame is so manifest as shee is faine too get [ 20] hir away to hide it. Euen so is it with hypocrites. For by reason of their goodly shewes, they shall bee commended exceedingly of the worlde, and men will thinke there is none euill in them. VVell, God leaueth them there for a time, so as they shyne bright before men: but in the ende hee mocketh theyr hypocrisite, and then are they vtterly defaced, they bee pynched double and treble, till they can no more, all the babling that they were woont too make is layde a water, and beholde all theyr goodly Rhetoricke fayleth them. Therefore let vs marke [ 30] well this reason, to the ende we may learne to come vn∣to God of our owne accorde, and to haue a care to speake as in his presence, before he constreyne vs by force and violence. Thus then the reason that is set downe heere, ought to serue vs for a threate, to make vs shunne all hy∣pocrisie, and to follow the sayde vnfeynednesse of setling our selues as it were in the presence of God, and of ha∣uing an eye alwayes vntoo him in our talke. For if wee haue an eye vntoo him, surely hee will giue vs the grace to stande, specially if wee followe the example of Iob. For [ 40] Cain and Iudas, and such other like were faine in the end to feele Gods presence, not for that they were moued by it to returne too repentance, but that God brought them therevntoo by force. But let vs followe Iob: that is too say, let vs seeke to holde our selues before the face of our iudge, and let vs go to him with all humblenesse, acknow∣ledging his iustice, that we may giue him the glorie which belongeth to him, and which he deserueth. VVhen wee go so too woorke, and desire to bee succoured by his good∣nesse, surely our wittes shall not fayle vs though we were [ 50] pressed neuer so extreemely, yea and seemed too bee vt∣terly ouerwhelmed. VVe should (say I) be neuerthelesse hilde vp, and in the ende so restored, as God should shew that all such as seeke him, and come too hym willingly, are receyued at hys hande, yea euen as it were too bee hilde in his lappe, and that hee will giue them such a re∣sting stay, as they shall neuer miscarie, be their infirmitie neuer so greate. And nowe Iob (not without cause) ad∣deth, that when his freendes looke vppon it, they shall be amazed, and compelled to shet their mouth, and too lay [ 60] their hande vppon it to holde their peace. For if we knew Gods iudgementes in good earnest, surely wee woulde haue more holde of our selues than wee haue. But what is the cause that wee bee so hardie too iudge so at ran∣don, but for that wee examine not throughly the things that God sheweth vs. As howe? If wee see a manne af∣flicted, surely we can perceyue well ynough that the same commeth of God: for foorth with wee fall too raunging: and saye that God punisheth suche a one for his sinnes: wherevpon we fall to thundering at him. But (as I sayde) if wee consider Gods iudgements aright, we should haue better stay of oure selues. And why? For too consyder Gods iudgements aright, it behoueth vs first and formost too thinke vppon our sinnes, and that in the persone of one man God intendeth alwayes too instruct a thou∣sande and many more: and looke howe manye chastize∣ments and aduersities are shewed, so many teachings and instructions dooth God sende too vs all. Then if anye man bee scourged, wee must not onely looke what he is, but we must also thinke vpon our selues: and surely then shall wee not lift vp oure hornes when wee come before Gods Maiestie: but wee shall haue such a reuerentnesse, that if wee iudge oure neighbours, it shall bee with feare and greefe. For it shall behoue euerie one of vs to haue iudged and condemned oure selues aforehande, and too haue acknowledged that wee deserue too receyue muche greeuouser condemnation at the handes of oure God▪ I am a wretched mortall creature, and syllie woorme of the earth, and I take vpon mee too iudge my neighbour, and what shall God doo agaynst mee when hee holdeth his assyzes? If wee thought of this, I pray you woulde it not stryke a terrour intoo vs? On the other syde, when wee see Gods iustice vppon a manne, ought wee not too perceyue that wee our selues haue deserued much more, and that hee might handle vs muche more ry∣gorously? True it is that wee coulde not blame God of crueltie: for he is rightuous. Then if hee punishe such a one so roughly, what shall hee doo with mee? I say, when wee haue such considerations, they will serue too humble vs, and too make vs walke in awe before God. And not onely that, but also it will strike vs in a feare, and to know the condemnation that hangeth ouer vs, if God had not had pitie and mercie vppon vs, as hee maketh vs too perceyue it. But aboue all, when we see the iudgements of God, whiche are notable, that is too saye, whiche are worthie of remembrance, and vnaccustomed: that ought too touche vs more too the quicke, and wee ought too conceyue so great a feare, as too abashe vs that wee dare not open our mouth. As for example. VVhen wee see but the common aduersities, wherevntoo wee bee as it were inured by custome: yet muste wee not bee so grosse headed, as not too acknowledge the hande of God, and at the knowledge thereof bee stricken downe and hum∣bled with feare. But when wee see God sometymes stretch out his arme after such a sort as we see things that wee neuer knewe nor thought of before: as there are dreadfull punishments: Howe then? That is straunge, there was neuer any suche thing hearde of. Suche things (say I) shall wee see, and it behoueth vs too thinke yet better vpon them. For when God seeth vs asleepe, and o∣uerslouthfull, he weakeneth vs. And like as if a man were falne intoo so sounde a sleepe, as hee coulde not answere

when hee is called, and yet notwithstanding must needes wake if hee be iogged, or pulled harde by the arme: euen so dealeth our Lorde with vs. For inasmuch as we be not moued with the common corrections that he sendeth vs, but are dull and retchelesse: he sheweth vs great and ex∣cessiue punishments, such as wee haue not heard off be∣fore, as if hee ment too waken vs perforce. VVhere∣fore let vs bethinke vs too profite oure selues by Gods iudgements: not simplie to bee striken in feare by them, nor too bee so afflighted as wee shoulde shunne him: but [ 10] too be stirred. vp too runne vntoo him, and too walke in his feare. Also let vs desire him too holde vs by strong hande, and not to suffer vs too stumble, seeing it cannot bee otherwise with vs, except hee holde vs vp and pre∣serue vs. Thus ye see to what ende it behoueth vs to bee astonished at Gods iudgements, but contrariwise wee see that men seeke nothing but too forget them, for to their seeming they bee too Melancholike matters. If God smyte any man, all of vs must profite oure selues by it, as I haue declared alreadie. On the contrarie part there [ 20] are verie few but they suppresse such doctrine: and (which more is) although God bende himselfe too vs, and beate vs with his roddes: yet doo wee labour too intangle our myndes, and to seeke vaine shiftes too hyde Gods hande withall: and although we feele the strypes well ynough, yet will wee not bee acknowne howe it is God that vi∣siteth vs. See howe we woulde burie the remembrance of Gods straunge iudgementes, whiche ought too fray men, yea and to moue euen the verie stones. Yet are wee (I say) so wicked as too wishe too burie them, as wee haue [ 30] seene by examples here. VVhen our Lorde hath execu∣ted so terrible iudgementes as mennes eares ought too glowe at them: a man needes not too speake of them: For these good defenders of the honour of Geneua make complaint of it. I say, when a man speaketh o•• the man whome God woulde haue too bee an horrible spectacle, and a feare and terrour too all men, if a manne bring that thing too rememberance, and shewe that the blaspemer which spyted God and all religion, was as ye woulde say, straught [of his wittes,] insomuch that the mother which [ 40] bare him in hir wombe, deposed that the Diuell brought him in: they will say that men dishonour the Citie. Be∣hold these good men that are so zealous of the honour of Geneua, they coulde finde in their hartes that the towne were sunken (it is well knowne who they bee, and a man needes not to poynt them out with his finger, nor too call them by their names, for they be knowne well ynough) and yet for all that they pretende a desirousnesse too the honour of the Citie: but it is well seene of what heart their dooings proceede. Yee see then howe the wicked [ 50] woulde fayne burie the iudgementes of God, bycause they bee desirous to plucke him out of his seate if it were possible, that they might not be subiect too his iuris∣diction. But yet when hee woorketh after a terrible fa∣shion, needes must wee bee woorse than brute beastes, if we be not moued at them: and yet for all that the gallants would fain that all were buried. Furthermore let vs mark that which is shewed heere: that is to wit, that when God liftes vp his mightie hande, and woorkes after an vnaccu∣stomed maner: it is to waken them that are to fast asleepe, [ 60] and to bring vs to such awe and feare, that being abasshed wee may resort vnto him, and learne too hide our selues vnder his shadow, and pray him to guide vs, and not suffer vs to fall into the bottomlesse pit. This is it that wee haue to marke in this text. Now when Iob speaketh of stopping their mouthes: it is a maner of speeche that is verie ryfe a∣mong the Hebrewes: as when it is sayd that the Prophet and the wise man will lay their hande vpon their mouth: it is to do vs too wit, that things shall bee so confuzed as the skilfullest and best practized men that are, shall not knowe what to say, but shall bee vtterly past their wittes. And so sayeth Iob nowe, that such as are so abasshed must lay their hande vpon their mouth to keepe silence. And why? For the iudgement that God executed vppon the persone of Iob, was terrible and dreadfull to mannes vn∣derstanding, and if a manne shoulde iudge of it after the fleshe, hee coulde not bee but amazed at the sight of Iobs persone. But nowe let vs gather the common doctrine of this: which is, that when God worketh after such a ma∣ner as wee are not acquainted with, wee haue too glorifie him: for when he sheweth vs the reason of his woorkes, and will haue them knowne to vs, then he putteth words into our mouth that wee may bee able to speake of them. Againe, when we see that Gods workes outpasse our vn∣derstanding, so as wee knowe not why hee disposeth the things so which we see: what is to be done? VVee must lay our hande vpon our mouth, that is to say, we must not be so bolde as to prattle of them. VVherefore let vs lerne to knowe our owne abilitie, that wee fling not our selues astray ouer all the feeldes: but rather follow alwayes the right way. For the doing heereof, we need to knowe no more but what is giuen vs: according also as Saint Paule bringeth vs to the same rule namely, to knowe no more. than God leadeth vs vnto. So long as he reacheth vs his hande, let vs go boldely: but when he leadeth vs no fur∣ther, we must stoppe there, and be as dumbe. True it is that we must always haue our mouth open after one sort: that is, to glorifie God. But when wee presume to bring him vnder the compasse of our vnderstanding, and would haue him too reserue nothing too himselfe: whither go wee then? Is ••it not an open despyting of God? Hee intendeth too hyde the thing from vs. And why? Too the intent wee shoulde knowe our owne ignorance, and yet not ceasse to acknowledge him to bee rightuous, and too honour his woonderfull and incomprehensible ordi∣nance. So then (as I haue touched alreadie) whensoe∣uer God sheweth vs the reason of his works, let vs thank his goodnesse, and say, Lorde thou commest downe verie lowe to vs wretched creatures, when thou vouchsauest to shewe vs why thou doost this or that: and thy goodnesse deserueth well to bee magnified by vs, when thou com∣municatest it so familiarly too suche as are not woorth it. But if God hyde the reason of his woorkes from vs, and that it bee to highe for vs to reach vnto; Let vs shet our mouth, that is to say, let vs not be talkatiue to babble af∣ter our owne fancie: but let vs glorifie God and not bee ashamed to be ignorant. For the verie wisedome of the faythfull is too knowe no more than it hath pleased God to shewe them. Therefore let vs make silence vnto God after what sort soeuer he worke, till the last day of disco∣uerie bee come, when wee shall see him face to face in his glorie and maiestie.

Now let vs fall downe before the face of our good god with acknowledgement of our sins, praying him to make vs feele them better, so as we being cast downe in our sel∣ues, may not seeke to be set vp by any but by him, & that we may be taught to pitie our neighbours, and to reache them our hand, and not to be cruell iudges when we see o∣ther men in aduersitie, but that euery one of vs may be∣thinke himself, to the ende that when we our selues be in perplexitie, and our God afflicteth vs, we may assure our selues that he will pitie vs, as no doubt but hee will shewe himselfe a pitifull father towardes vs, if wee returne vnto him with true humilitie and obedience, and grauntvs the grace to holde our selues contented with that which hee maketh vs priuie vnto as nowe, till hee haue gathered vs to himselfe too bee made like vnto him in glorie. That it may please him to graunt this grace, &c.

The .lxxix. Sermon, which is the second vpon the .xxj. Chapter.

7 VVhy do the vvicked liue and grovv olde and vvelter in riches?

8 Their seede is mainteyned before theyr eyes vvith them, and their generations is in theyr pre∣sence.

9 Their house is quiet vvithout feare, the scourge of God is not vpon them.

10 Their Bull commeth to gendering, and his seede misseth not: their Covve calueth, and is not barrein.

11 They sende forth their little ones like sheepe, and their children daunce.

12 They play vpon the Taber and the Harpe: and make merrie vvith the sounde of the Organs.

WE saw yesterday for what intent Iob did set down a saying which at the first sight might haue see∣med euill: which was, that God leaueth the wicked vnpunished. For that seemeth not too bee a∣greeable too his office: but ra∣ther that in as muche as hee is [ 30] iudge of the worlde, it is his du∣tie to redresse the mischeeues that are done here beneath. Ought he not to restreyn men when he sees them out of square? Or when he seeth himselfe despized, ought he not to mainteyn his owne glory, & to pul down those that are so mounted vp in pride and rebelliousnesse? But wee see that the wicked do rage against god, and abide by it. It see∣meth thē that God is a sleepe. Therfore doth not Iob blas∣pheme God in making such complaints. No: for his mee∣ning is to shew simply, that although God be the iudge of [ 40] the world, yet it foloweth not, that the chastizings and pu∣nishments which he executeth vpon sinnes should always be apparant, so as men might see them with their eies, and point at thē with the finger. Then if God delay his iudge∣ments, it behoueth vs to stay our owne wisdome, and not to suffer it to raūge abrode after the imaginations of mans brayne, least we be to hastie. And though we see that the punishments are not so executed as were to be wished, yet let vs not be troubled nor offended at it: but let vs quiet∣ly wayt till the cōuenient time be come, which god know∣eth [ 50] and not we. Now then we see in effect what Iob inten∣ded. Howbeit he intermedleth it also with the tēptations which the faithfull may haue. For inasmuch as god maketh such delay, and seemeth to them to be ouer••••w: it cannot be but they must needs conceiue some greefe and weery∣nesse: but yet must we resistit. Nowe let vs see after what maner Iob speaketh, VVheefore (saith he) do the wicked liue? wherefore become they old? wherfore increase they in riches? As if he shuld say, Among al their desires men think the cheef and happiest to be in helth, and secondly to haue long life, [ 60] and thirdly to haue abundance of goodes. These are the things wherein men do willingly place their felicitie. But all these are to be found in the wicked. Their cattell pro∣spereth, their offprings continueth, and all things fall out as they would haue it, and whē they haue led a ioyfull life, they go to their graue in the turning of an hande, that is to say, they linger not in pain as the godly do, which droope all their life long, and are full of diseases, and pulled down with many miseries. So then the wicked liue at ease, and in the ende God taketh them out of the world without any great greefe. By reason whereof it seemeth that the worst sort are most fauored of God. But •••• what cace were we if we shoulde thin•••• that God intendeth to execute none other punishments vpon the wicked, than we see him exe∣cute at the first sight? No we although we haue in effect all that Iob sayth here: yet shall it bee good for the better inlightning of the whole, to vnderstande Zophars errour. True it is that all the sentences which wee haue heard in the former chapters are good and true. How be it (as I haue sayd) they be misapplied, bicause Zophar ment to conclude that if wee see a man sore afflicted, we ought to say hee is an enimie of God: and that when we see a man liue at his ease, wee may knowe thereby that he is in Gods fauour, and that god loueth him. But we must not go so to work: and in verie deede it is the errour of the Sadduceis. For although the Sadduceis thought not the soule of man too bee immortall, but that men liued in this worlde as brute beasts, and that there is neyther heauenly life nor resur∣rection: although (I say) that they were so brutish: yet did they not thinke but there is a God, and that men ought to yeeld themselues to the seruing of him, and to walke in vprightnesse and in a good conscience, and that God re∣gardeth such as lead a holy life, to ayde and succour them and to shewe them his goodnesse, and also that hee puni∣sheth the wicked. And how can this geere hang togither, seeing that commonly such as feare God haue a verie e∣uill life in this world? For the Sadduceis say, that God re∣compenceth his seruants in this worlde, and likewise pu∣nish those that despise him. And so by their imagination, men shoulde haue no hope for the time to come, but the

good or euill that euerie man shoulde receiue should bee Gods well or ill dealing with him in this life. But too re∣sist such imaginations, and too represse so pernicious an errour, our Lorde of set purpose doth not alwayes punish the wicked, to the intent we shoulde knowe how there is another principall iudgement which is not yet seene. A∣gaine, God doth not alwayes shew signes of the loue that he beareth to his children. For hee leaueth them vp as it were to the spoyle and to the wide worlde, so as they bee martired and assayled, and yet haue no succoure at his [ 10] hande. And why? To the end we might know that there is a better and more excellent welfare laid vp for vs in hea∣uen. See how our Lord summoneth vs to the latter day: and looke howe oft the wicked are not punished as they haue deserued, but are spared, or the good are afflicted as much as they can beare, and seeme not too bee hearde▪ though they call vpon God, nor it cannot bee perceyued that God hath pitie vpon them, but rather seemeth too turne his backe too them, and too haue shaken them off, and not to bee minded to deliuer them from the miserie [ 20] vnder which they faint: so often doth the trumpet sounde in our eares. Nowe then wee see what the beastlinesse of the Sadduceis was, to thinke that men were wholly mor∣tall, and that there was no heauenly life for them, and that the good that we can hope for, or the euill that wee can feare, is but onely in this world. But yet were they hard∣ned in that grosse and beastly opinion: and Zophar and his companions were after a sort wrapped in the like con∣ceyt. Beholde (say they) God is iudge of the worlde: and therefore if men bee beaten with his roddes, it followeth [ 30] that he hateth thē, and that they be vtter castawayes. This conclusion is fond and naught. VVhy so? For it proceedes of this diuelishe errour that mennes soules are mortall, and that there is neither resurrection nor kingdome of God. But contrarywise, these twoo things may verie well agree: that is too wit, that God is the iudge of the world, and yet neuerthelesse that the 〈…〉〈…〉 may be as it were cursed heere, and their life subiect to many miseries, whereas the wicked shall liue merily and prosper, and try∣umph, and haue whatsoeuer they wish. Those two things [ 40] (I say) are not repugnant. And why? For Gods iudging of the world is not at our appoyntment, so as hee shoulde be faine to execute his iudgementes when the toy taketh vs in the head: no: but God is iudge of the world, and yet notwithstanding he may well dissemble, so that whē men become froward and offende him out of measure, he shall not neede to make any countenance of punishing them, for (as I haue sayd afore) hee reserueth the iudgement till another time, and he is not bounde too shewe himselfe a iudge too day or to morrow, neither is he like men which [ 50] lose the occasions of dooing their businesses. VVhen I haue a thing in hande, and the matter is easie for mee too compasse, if I take not the oportunitie, it slippeth away from mee: and if I woulde do it afterwarde, I shall come out of tyme. And why? For thereby God purposeth too stirre vs vp to be diligent, and to enter when hee openeth vs the gate, and to go on when hee sheweth vs the way. But as for himselfe, he must not be subiect to our state, as who should say, that if he worke not out of hande, the o∣portunitie will scape him. No: he can alwayes recouer the [ 60] tyme, houre, and meane at his owne pleasure. And so let vs marke that wee must not conclude that God must pu∣nish the wicked in this life, although hee bee the iudge of the worlde. T••••••, it is that we may conclude, that he doth it in part. ••s how. God is iudge of the world, therefore it followeth that he seeth▪ he misdeedes that are done, and that he noteth and ••••••olleth them. Again he hath a care of the good and of such as walke in his feare and seruice and trust in him and call vpon him, and he will succour them. And in verie deede the faythfull perceyue that God is neere them and watcheth for their safegarde. They know it by experience bicause he addeth them by some meanes or other. The wicked also doo spyte of theyr teeth feele his hand when he persecuteth them. But is it therefore to be sayd that Gods iudgements are alwayes apparant: No. Or that he punisheth euerie man heere after the measure of his deserts. No. But God giueth some signes where∣by it is knowne that all things must come to account be∣fore him, and that men must passe through his hande. Al∣so he giueth some tokens, to shewe that▪ he neuer forget∣teth those that are his, but that hee hath them vnder his protection and safe keeping. Behold (I pray you) what wee haue to conclude when the holy Scripture telleth vs that the world is gouerned by Gods prouidence and al things must be ordered by him. But (as I haue declared alreadie) if we woulde haue our Lorde to shewe vs fully and per∣fectly as nowe that he is iudge of men: what shoulde bee reserued to the last day, which is our whole hope. VVhen the holy scripture incorageth and exhorteth the faythfull to liue well and holily: it sayeth, my freends lift vp your harts to the latter day. For it is impossible for vs to sticke vnto God firmly and stedfastly without swaruing at anye time, except wee ouerleape the things that are heere be∣neath, and mount vp with our minds, that our anker hold be fastened wholly there. So must it be. Thus then wee see that Iob incountered heere agaynst the false and cur∣sed opinion of the Sadduceis, who thought that God ex∣ecuted not his iudgements but in this transitorie life: and ment too shewe that the wicked maye well prosper and haue all things as they woulde wishe, and yet for all that, that wee muste not bee out of quiet as though all things were gouerned by fortune and that there were nothing but disorder heere by lowe. No: but it behoueth vs to ga∣ther our wittes togyther, vntill our Lorde shewe himself, who is as it were hidden so long as things are confoūded, and are not in so good order as wee would desire. Ye see then that God doeth not alwayes shewe his countenance, and yet in the meane while it behoueth vs too see cleere∣lier than our naturall senses can. As for example, when it is fowle weather we see not, the sunne: and yet we be not so vnwise but wee knowe well ynough that the Sunne shyneth still abone the clouds:If a man should aske a little child where the Sunne 〈…〉〈…〉 is quite gone would he say. For hee is not so farre learned as to knowe that the light which wee haue commeth of the Sunne whatsoeuer let is betwixt the same and vs. But wee that knowe by ex∣perience, that the Sunne keepeth his ordinarie course af∣ter hee is vp, notwithstanding that the cloudes do take a∣way the sight of him from vs: ceasse not to say, The sunne shyneth, but the weather is not so faire and calme that we can see him where he is hidden. So also when our Lorde sendeth troubles intoo the worlde, and wee see iniquitie

runne abrode vnbrideled, ouerflowing all things as a wa∣terflud, and we perceyue not that God is minded to with∣stand it, but rather seemeth too let all things go too ha∣uocke, so as good men are borne downe, and God ma∣keth no countenance to succour them although they sigh and grone to him: I say when we see all this: it behoueth vs to haue a higher reach than our owne motherwit, and to be fully resolued that God will yet still assist vs. And also forasmuch as we see he suffereth not the world to be vtterly ouerwhelmed but holdeth it still by a secret bry∣dle, [ 10] so as he restreyneth the wicked, & all things passe not into bloudshed and murther: let vs assure our selues that God reigneth still, although it be after a darke maner. A∣gaine, do we see that the good are not ayded and deliue∣red at his hand? Yet doth he mainteyn and preserue them. For without that▪ they should perish at the first brunt. Al∣though then that they bee tormented with aff••••ctions: yet is it not to be sayde that God hath quite turned his backe vpon them, and regardeth them no more. Contrarywise, euen in the mids of darke and thicke cloudes, he alwayes [ 20] maketh them feele that he is neere at hand to rescue them at their neede. Therefore it behoueth vs to bee alwayes persuaded that God guideth the ste〈…〉〈…〉, yea euen after a se∣crete maner. Thus as nowe we not onely haue Iobs mee∣ning: but also we see to what vse and ende we ought too applie his wordes, to gather a good lesson of the same. It cannot but greeue vs to see things so farre out of square as they be in this worlde. For we bee as tender and weake hearted as may be. And againe we alwayes incline to euil, and on the other side the diuell prouoketh vs to distrust. [ 30] Then if we see not our Lord represse the wicked, nor cor∣rect such as haue done amisse, nor contrarywise giue re∣leefe to the good: surely it may well greeue vs. For it may be that we shall conceyue some sorrowe and hartburning, and demaunde of God why hee dissembleth, (for it will seeme that he is asleepe:) but yet must we not be hastie to boyle out after that sort. And why? For our Lord know∣eth well ynough how he should execute his iudgements, and it is not for vs to set him to schoole. No? But nowe were the time or neuer. And who are we? Is it for vs to [ 40] set any appointment? Againe if we say, we haue wayted to long: let vs assure our selues we looke no further than be∣fore our feete. But there is yet another life, and the pas∣sage wherein we bee as nowe, is nothing to that. VVhen men haue liued here neuer so long, at length they come to the end of their way, and it is but a small race in compari∣son of the time that is endlesse, and of the life that is euer∣lasting. So then, when we shall haue considered that men are not onely created to be here for a certaine time in the circuite which they make, but also that God calleth them [ 50] further: we will not thinke that God is too slow, although he do not at the first dashe execute his punishments vpon the wicked as were to be desired. For (as I haue shewed al∣redie) he wil sone recouer the occasion which we thought to haue beene lost. Lo howe wee ought to warre agaynst the lewde fancies that come in our way, when things bee not brought to such order as we would well wish. There∣fore let vs learne to knowe, that although to our seeming God worke not at all: yet can he at all tymes finishe his worke when he listeth. Only let vs tary and be quiet: and [ 60] the end or falling out will shewe that he was not a sleepe, though wee perceyued not that hee regarded the thing•• heere bylow. Thus then ye see how we ought to practize this lesson of Iobs. And whereas some will say on the one side, If God gouerne the world, why redresseth he not the number of euils that are committed? why deliuereth hee not those that are his whom he seeth tormented with such extremitie? VVe haue to answere, that it is his will so to exercise the fayth and pacientnesse of his children, and that he assureth the wicked and vnbeleeuers vnto him by gentlenesse, howbeit that he make them the more vnex∣cusable, for turning his goodnesse into occasion of harde∣ning, & inhaunceth their damnation so much the more. Againe, if we bee at any tyme tempted to wishe that God should make haste: we must beware that we set not him to his taske. True it is that we may well mourne and say, Lord, how long will it be. But yet must all our desires and requests be ruled by pacience, and we must be subiect too God in all caces, and suffer him to dispoze the whole ac∣cording to his owne will. VVe may wishe: but yet in our wishes wee must not thinke to make God subiect too our lustes: but rather thereby giue a tryall of our obedience howsoeuer he woorke things otherwise than wee woulde imagin. Beholde which is the true practizing of this lesson of Iobs. Howbeeit aboue all things, let vs alwayes indeuer to be stablished in the hope of the last iudgement. Lo how we ought to proceed & to acknowlegg that God is righ∣tuous according as it is his office to gouerne the worlde. VVhen we haue once lerned those two points, it is a good foundation too build vpon. It is Gods office too gouerne the world: for we must not imagin him to be as an ydoll. If we acknowledge god to be an incomprehensible Being, so as we can say that God hath all maiestie in himself: and yet in the meane while rob him of that which is peculiar to him, & cānot be separated from him: we make him but an Idoll & a dead thing. As in good sooth, if he gouern not all creatures, if all things be not vnder his dominion, if all things be not ordered by his power and wisedome: I pray you is it not a rending of him in peeces? Is it not a defa∣cing of his maiestie? Yes surely. So then we must bee al∣wayes fully resolued of this point, that God gouerneth, & that al things are directed by his guiding and prouidence. And we must adde yet further, that he is rightuous, so as hee gouerneth not after a disordered fashion, nor vnaduy∣sedly, neither is his reigning all only to shew an absolute power as tirants do, who to get themselues estimatiō take libertie to do wrongfully and crookedly whatsoeuer they themselues list. But Gods power is such, as is rightly ru∣led by his rightuousnesse. And haue we once these twoo poynts: we must thence forth be stablished in the hope of the resurrection by the troubles that are in this worlde. How? VVe see how the wicked do liue and growe olde, wee see they leade their dayes in mirth, and make greate good cheere, we see that all things happen as they would wish, both in their children and their cattell, and in their household, so as it should seeme that God dandleth them in his armes: and therfore we must conclude that there i•• another iudgement: and so let vs cheere vp our selues with the hope of the comming of our Lorde Iesus Christ. VVe see that good men are vexed and troubled here: and yet are they the heires of the worlde. And where is the in∣heriting of it? Sometymes they haue not a bit of bread to

eate: they be lurched: they cal vpon God, and are not de∣liuered. Therefore wee must thinke that God holdeth backe the shewing of his loue that hee▪ beareth towardes those that are his, and that he wil not as yet in all poynts performe the grace that he hath promised thē: to the end that by meanes thereof they might bee moued too seeke the heauenly inheritance that is promised them, alwayes laboring and traueling thitherward. So thē, wheras of our owne nature we be inclined to stumbling, and to starting out of the way, when wee see things misordered: let the [ 10] same serue to stablishe vs, and let it bee as a stroke of the Spurre to pricke vs forward, that wee may drawe still too the sayd heauenly life, and say, well Lord, we see the wic∣ked haue their full scope heere, but yet must not wee en∣uie theri prosperitie, for thy curse wayteth to fall horri∣bly vpon them: and therefore it were much better for vs to bee miserable, (so that thou keepe vs mercifully in the meane time) than to bee wrapped in the confusion which is readie for those that do now triumph▪ Yea go too Lord, thou hast promised to bee a father too vs: wee call vpon▪ [ 20] thee, and yet we see not thy helpe at the first push: wherby we see well Lorde, that this is not the place that wee must rest in. It is in heauen, it is in heauen then▪ for that is the place which thou callest vs vnto. And so let vs not regard this present life, nother let it greeue vs to bee tossed with many waues and whirle winds, sith that by that meane our Lord forceth vs to come vp vnto him, as though he spur∣red vs. Ye see then the principall vse that wee ought to put this text vnto. And so, Iob is so farre off heere from ouer∣shooting himself as he hath handled the cheefe articles of [ 30] our fayth, by shewing vs that wee must not fight agaynst Gods prouidence, when it sheweth not it selfe at the first dashe, nor follow the fashion of the Sadducies in appoin∣ting a full perfectnesse of all Gods woorkes here bylow: but contrarywise, alwayes haue an eye too the last resur∣rection, bicause that that is the time wherin al things shall bee set in their state, and whatsoeuer is now confuzed, shal then be put in due order. Furthermore if we bee preuen∣ted by any temptation, let vs not lose our courage, but let vs returne to the conclusion that Iob maketh heere. For [ 40] (as I haue sayde alreadie,) wee feele too much by expe∣rience how weake we bee, and that we faynt out of hand when we haue any temptation that pincheth vs. Therfore when things go crookedly and ouerthwartly, so as we bee oppressed and the wicked haue the full scope: verely it will greeue vs, and we shall conceyue such a bitternesse in our hart, as will make vs to enter intoo disputation as Iob doeth heere. Then shall wee surely fall intoo dispu∣ting, for it cannot bee but that wee shall bee troubled at the first sight, and saye, what meeneth this geere? [ 50] what intendeth God to doo? But wee must not abyde there: and therefore when wee haue disputed, and asked what this geere meeneth, let vs come too that which the holy Scripture sheweth vs, which is, that if God kept so vnchaungeable an order here as nothing might bee out of square: where should our Paradise bee? what fayth, what hope shoulde we haue more? Howbeit forsomuch as our Lord mindeth to traine vs further, hee leaueth things in doutfull balance as now, so as we may say, where are we? but that is to the intent we shoulde haue an eye to the re∣surrection. [ 60] VVherfore let vs not be discoraged although our nature be greatly inclined to many euil temptations▪ but let vs lerne to resist them, and let our conclusion bee such as Iob maketh heere: that is it too say, that although we haue bin shaken at the first brunt, yet neuerthelesse we may conclude, that God is rightuous in all his doings and that although he delay his iudgements, yet for all that hee forgoeth the occasion of executing them when he listeth. For his forbearing of the wicked is but a tarying till their turne be fully come. Thus ye see what we haue to mark in this sentence. Now Iob hauing alreadie spoken of the pro∣speritie of the wicked, sayth here expressely, That they run after the sound of the Taber and Flute, and daunce at the sounde of the Organs, and leade their dayes in mirth and glad••••sse, and go downe into the graue in the twinckling of an eye. Here Iob meeneth to expresse somewhat more than hee had done afore, in saying that the wicked liue and grow old, and all things fall out as they woulde wish: namely, that they also for their part do take the benefite of the tyme, and as it were besotte themselues with the good things that God sendeth them. They be two diuers things to haue health, o••sping, cattell, great possessions, riches, and honour: and to take such pleasure in them as to set ones whole felicitie in them▪ VVhy so? Abraham was rich, healthie, and strong of bodie, as Iacob reporteth well of it, in that he sayth that his owne dayes were vnhappie in comparison of the dayes of his fathers. Ye see then that Abraham was strong and in good lyking, and also it was promised him that he should die in a good and lustie old age, when he was satisfied with liuing here bylow. He was riche: for although he had no inheritance nor possessions: yet had he both a great hous∣holde, and much cattell as the scripture sheweth. But was he in the meane while besotted in them? was he bleared with his riches? No: but he was as a wayfarer in this world he knew that God called him to a further thing, he groū∣ded not himselfe vpon his owne strength, he was not like those that royst it out and play the looce colts while God giueth them lustinesse and health of bodie: but he was al∣wayes as a man well tamed before God, ceassing not too humble himself, so as his example may do vs verie good seruice. But when the worldlings and such as looke no further than the earth, haue riches and bodily health, they become so drunken with it, as they forget themselues and regard God no more. And like as we see that at one table a stayed man will well and soberly take his repaste of that which is there, without misbehauing of himself: and ano∣ther will glut himself til he burst, specially if there be store of wine: and as wee see some labour nothing so much as to play the verie beasts, and it seemeth to themselues that their throte is not wide ynough to gulze in wine, but they streyne themselues as it were vpon the racke, to fill their paunches the better: euen so some men may haue great prosperitie and yet will not burst out to excesse, but will alwayes hold themselues in feare and awe. But the wicked (as Iob sayth here) will abuse Gods benefits and gifts, and when hee doth as it were lay the brydle in their neckes: then they fling ouer all the feeld, and think not that there is any more subiection for them: insomuch as they friske about at the sound of the Taber and the Flute, and there is none other talk with them but of dauncing and making good cheere, wherat they play the brute beasts altogither. This was it that Iob mēt to vtter in this sētēce. And wher∣as

hee maketh vs a description of the despyzers of God, shewing vs them as in a picture: it is to the end we should learne too retyre out of such brutishnesse. And therefore when God giueth vs abundance of welth, let vs lerne not to sotte our selues in it, but to walke continually in feare, holding our selues in awe, and beeing watchfull. For (as S. Paule sayeth) wee bee not the children of darknesse. God hath inlightnened vs with his worde, and he will haue vs to walk as at high none day. Thus ye see what we haue to marke in this streyne. Againe when God sendeth [ 10] vs not our case and pleasures: Let vs vnderstande that he cutteth vs our morselles bicause hee seeth that we bee not able too diet our selues. A man will not giue his childe more to eate than hee knowes is meete for him: if hee do he shall cough mee a foole: and euen so doeth God deale with vs▪ He hath his hand alwayes reached out too doo vs good, and he is no niggard of his expenses, as though he were afrayde that he should want himselfe: but when hee seeth our lusts disordered, so as there is no rule nor mea∣sure in them: he handleth vs as hee himselfe sees best for [ 20] vs, by giuing vs a conuenient portion. Then let vs knowe that if we haue not wherewith to make great cheere, nor wherewith to feede our pleasures: it is Gods dooing too cut vs out our pittāce. For he knoweth what our stomack can brooke, and that abundance would but marre vs. Thus ye see what we haue to marke in the seconde part of this sentence where it is said, that the wicked run after the sounde of the Taber and the Flute. Neuerthelesse wee see it is no noueltie in the children of this world to exceede measure in the vanities which god condemneth, as in dauncing and [ 30] such other like loocenesse: it hath bin so at all times. For the diuell (all whose drifts tend to blind men, and to draw them from the regarding of God, and from the spirituall life) hath had these knackes from time to time, and men haue willingly folowed that which they haue liked of and which pleased the flesh. Therfore whereas now a dayes we see many men seeke nothing but too royst it, insomuch as they haue none other countenance but in seeking to hop and daunce like stray beastes, and to doo such other like things: let vs vnderstande that it is not of late beginning, [ 40] but that the diuell hath reigned at all times. Howbeeit let vs knowe also, that the euill is neuer the more to bee ex∣cuzed for the auncientnesse of it. Men haue alwayes done so: yea, and that was bycause the Diuell hath alwayes reigned: but must god therfore be quite dispossessed. Fur∣thermore (as shall bee declared more fully to morrow by Gods leaue) it is true that the Flute and the Taber, and such other like things are not to be condemned simply of their owne nature: but onely in respect of mens abusing of them, for most commonly they peruert the good vse of them. For certainly the Taber doth no sooner sounde too make men merrie, but there is alwayes lightly some vanitie, I say not superfluous, but beastly. For behold men are so caried away, as they cannot sport themselues with a moderate mirth, but they sling themselues into the ayre as though they would leape out of themselues. Thus then Iob ment to note heere a cursed mirth, and a mirth that God condemneth. VVhereby we ought to take warning to restreyne our selues, and whereas we see there are ma∣ny whose whole delight is too seeke such pastimes, let vs say, a mischeefe on them. And if we will not haue the same curse to light vpon our selues: let vs learne too absent our selues from such looce and wanton pastimes: but let vs rather aduisedly restreyn our selues, and set God alwayes before our eyes, to the end that hee may blisse our mirth, and we so vse his benefits, as we may neuer cease to trauel vp to heauenward. Thus ye see how it behoueth vs to ap∣ply all our mirth to this ende, namely that there may be a melodie sounding in vs whereby the name of God may be blissed and glorified in our Lorde Iesus Christ.

Nowe let vs fall downe before the face of our good God with acknowledgement of our faults, praying him too make vs so to feele them, as wee may be hartily sorie for them, and in returning vnto him, desyre him to mor∣tifie our whole nature, ruling all our thoughts and af∣fections by his rightuousnesse, and making vs newe crea∣tures, to the ende we may so passe through this world, as we may not be hindered by any stumbling blocks and by∣lettes that are in it, nor cumbered and thrust out of the way by the miseries that wee haue to indure heere, nor by the aduersities that God sendeth, nor tempted by the prosperitie of the wicked: but that wee may fight stoutly agaynst all temptations, euen till hee gather vs intoo his heauenly rest, and make vs inioy the inheritance that hee hath promised vs, whereof we be yet destitute for a time, that our fayth and hope might be exercised. That it may please him to graunt this grace not onely to vs, but also to all people, &c.

The .lxxx. Sermon, which is the third vpon the .xxj. Chapter.

This sermon conteyneth the rest of the declaration of the xij. verse, and so forth of the text that here followeth.

13 They spende their dayes in vvelth, and sodenly they go dovvne to the graue.

14 And yet they say vnto God, depart from vs: for vve desire not to knovv thy vvayes.

15 VVho is the almightie, that vve shoulde serue him? or vvhat shall it profit vs to pray vnto him?

IT was yesterday declared, that Iob here speaketh of those that abuse the benefits which God bestoweth vpon them du∣ring this mortall life, so as they be caried away with pleasure, and are as it were drunken therwith. And hereby we ought [ 60] too take warning so too reioyce, that there bee alwayes a measure in vs, and that we bridle our selues. For the thing that ought moste too put vs in rememberance of God, is the receyuing of the benefites that hee bestoweth vpon vs, which thing ought to drawe vs vnto him, and make vs too loue him. Contrarywise, we see that they which re∣ioyce without measure and order, forget God, and are so glad that they thinke no more on him, neyther will any

more be subiect vnto him. So then let vs follow this mo∣destie or meane that I haue spoken of, and learne so too moderate all our pleasures, that wee bee not caryed away with the worlde. And there with all also, bicause heere is mention made of the flute, of the taboret, harpe, & other instrumentes of musike: let vs note, that the things which of their owne nature be good, ought not by vs to bee put to an euill vse. As musike of it selfe cannot bee condem∣ned: but forasmuch as the worlde doth almost alway a∣buse it, we ought to be so much the more circumspect, & [ 10] this place warneth vs thereof. VVee see at this day that they whiche vse musike doo swell with poyson agaynste God, they become hardharted, they wil haue their songs, yea and what manner of songs? full of all villanie and ri∣bauldrie. And afterward they fall to dauncing, whiche is the cheefest mischeefe of all. For there is alway such vn∣chaste behauiour in dauncing: that of it selfe and as they abuse it, (to speake the truth at one worde,) it is nothing else but an enticement to whoredome. So then it is not without a cause, that Iob intēding to declare that the chil∣dren [ 20] of this worlde, and the despizers of God doo passe measure in their reioycings, speaketh of the sounde of the taboret, of the flute, and of other instrumentes of musike. As I haue already touched, hee dooth not so condemne these things, as though they were euill of their owne na∣ture: but he considereth the abuse that therin is commit∣ted: for men doo neuer so well keepe measure, as to vse musike modestly. This vice then is heere to be noted, to the end that we may so thinke of it, as we may take some profit thereby. To be breefe, let vs as long as we liste ex∣cuse [ 30] the vanities that are committed in musike: yet doo we see that the spirit of God condemneth them, bicause that men delight to much in them: and when they sette their delight and pleasure in these base & earthly things, they thinke not a whit vpon God, nother do they ascribe the whole vnto him. This is the summe of that which we haue to note out of this place. Now at lēgth it is sayd, that God wil suffer the despizers of his maiestie to go to theyr graue in a minute of an houre, after that they haue spēt their whole lyfe in greate ioye and pleasure. This thing also is [ 40] very well noted in the threescore and thirteenth Psalme, although he vseth another similitude there, which is, that the wicked go to their death without any impeachement or hinderance, & that they haue nother bands nor cords. And thereby the Prophet ment to shew, that the children of God in this world doo nothing but pine away & hang the wings: for sicknesse and diseases, and other suche like things are as it were bandes that draw vs vnto death, and pull vs backe agayne from it. On the one side, when wee be sicke, we see that death threatneth vs: for we are ther∣by [ 50] taught howe frayle a thing our life is: yea they are all of them messengers whiche God sendeth to say vnto vs: Prepare your selues: for you haue nothing certayne nor sure in this worlde. These then are bandes of death which draw vs vnto him. And againe we go on pyning and can∣not dye: yea a man woulde thinke sometyme that wee should not liue halfe a yeare to an ende at the moste, and yet wee go foorth on, and in the meane season the disease continueth still with vs. This wee see in the children of God, but in that while the wicked spende theyr tyme [ 60] in myrth and ioye, yea they are lustie and full of courage, and when they come to their death, it seemeth that (euen as they woulde wishe) they laye them downe to sleepe. This will seeme very strange: but let vs keepe in remē∣brance, that which hath bin alredy declared, that is to wit, howe Iob ment to shewe, that although God punishe not all trespasses heere in this world: yet must we not thinke that he is a sleepe, nor that hee hath giuen ouer his office. And why? bicause he deferreth to giue iudgement vntill this present life be paste. Yee see then how we muste lifte vp our mindes aboue this frayle life, knowing that when a man hath in this worlde gotten all that he would desire: yet ceasseth he not to be miserable, nother must we ther∣fore attribute any felicitic vnto him. And why? bycause he muste come before his iudge. And therefore let vs not be tempted to become like vnto those that despise God, and giue themselues to sport and play, so as they become drū∣ken in their pleasures. But let vs rather desire to be mise∣rable, and to taste of Gods goodnesse, and bee contented therewith, knowing that our cheefest felicitie, is that hee loue vs & be merciful vnto vs: & that we learne to looke vnto his heauenly heritage. This is it whereof the faith∣full are admonished in this place. Noweheerevppon Iob sheweth, that the wicked do vtterly reiect God. They say vnto him, departe from vs: for wee desire not too knowe thy wayes. Truth it is that the wicked will not spew out suche blasphemie as to renounce God: but in effect they doo well declare howe they passe little of him, and desire no∣thing else but to be rid from his subiection: and although they cannot bring that to passe, yet they labour too go as farre from him as they can: this we see. And for proofe thereof, when men liue without remorse of conscience, and willingly and wittingly become brute beastes, so as they make no difference betweene good and euyll, but thinke that all things are lawfull: is it not as muche as to say vnto God, depart from vs? For if God bee neere vs, we muste haue him before our eyes as our iudge, nother muste wee thinke or say any thing but as if it were in his presence, nother must we accept any thing but as though we would be iudged of him. Then as for all such as would haue libertie too liue as they liste: It is all one as if they woulde driue God farre off from them, and haue none acquaintance with him. And verely the nexte woordes, (namely wee will none of thy wayes) declare the thing which we haue here to vnderstand. For to be neere vnto God, or to go farre from him, is not referred too the ma∣iestie of God: For his diuine beeyng sheweth not it selfe, it is not visible vnto creatures. True it is that we may wel haue some vnderstanding of it, and wee may knowe that his beeing is infinite, and spreadeth out euery where: but yet notwithstanding the cheefe knowledge that wee haue of God, is by his vertues, where through he communica∣teth himselfe vnto vs, & cheefely in that he telleth vs his will, and teacheth vs what maner of one he is, & sheweth vs how we ought to walke, & howe our life ought to bee ruled. Behold, we be then neere vnto him, whē we suffer our selues to be taught by his word, acknowledging that it is hee whiche speaketh and sheweth himselfe familiarly vnto vs, to the ende we should come vnto him, and there reste our selues: Furthermore when men will not yeelde themselues teachable, but refuze all instruction, and de∣sire to be stark doltes, so as if a man bring them any good

doctrine they make no accounte of it: then in steade of drawing neere vntoo God, men withdrawe themselues from him. And therefore I sayde, that Iob declareth heere the thing whiche he had intended afore: that is to witte, that in as muche as the wicked and the despyzers of God, are loth to submit themselues to Gods wayes: they with∣drawe themselues from him as much as they can. There∣fore wee will none of his wayes (say they) that is to say, get thee away from vs. And this is a text wherof we may gather a good and profitable lesson. For firste of all it is [ 10] shewed vs here, what is the roote & foundation of good life: namely to haue God before our eyes. True it is that wee cannot eschewe him: no: but it behooueth vs on our parte, to come neere vnto him. And this is the cause why that when the holye scripture intendeth to signifie that a man hath led a holy life, it sayeth that he hath God before his eyes: and contrariwise when it sayeth that a man hath turned his backe to God, it sheweth that he re∣garded not God, or that he had no mind of him, and it is all one as if it were sayde, that a man is runne astray, and [ 20] gyuen ouer to all euill, and finally paste recouerye. This manner of speaking therefore is a notable thing. VVhy so? wee bee inclined alreadie by nature vnto all vnclean∣nesse. And howe can wee get out of it? It is a hard thing for men to alter themselues, and to offer force and vio∣lence too all theyr pleasures and delightes, so as a man might knowe them to bee renewed, and say that they be no more the men that they were. This I say is a harde thing. For a man wyll alwayes runne farre astray into e∣uill if there bee not a woonderfull power and force too [ 30] make him turne heade, and too gyue ouer his owne will, witte and reson. And (as I haue sayde afore) men wyll continually go forewarde vntoo euill vntill they bee re∣formed. And who is hee that shall reforme them? They cannot doo it of themselues, nother is there any creature that can bring it to passe. Therefore God muste be fayne to woorke. There is no way too helpe it but Gods pre∣sence, so as a man may bee broughte too say in himselfe, go too, it behooueth mee to walke before my God, who is my iudge, and I can by no meanes escape his hande. [ 40] If a man haue that consideration: then may hee fighte a∣gaynste all his wicked lustes, so that whereas he had bene gyuen too all euyll, hee shall bee ready too followe all good. Agayne, besides that our wicked affections do ca∣ry vs away, wee bee so blinded that euerye of vs maketh himselfe beleeue, that euill is good, and wee discerne not vntill God inlighten vs. For so long as we walke one af∣ter another, we be like mice in the chasse, as the prouerbe sayeth: that is to say, there is no order amongs vs, but e∣uery man will abuse his neighbour: we are like wretched [ 50] beasts: he that goeth before guideth the way very ill, like a pore blinde man, and is like too deceiue them that go as they were wont to go: for we make custome a law. Thē is there no other meanes to shew vs which is the right way, but to looke vnto God, & to haue him neere vnto vs. You see two reasōs that do wei declare vnto vs, that this thing is more than necessary for vs. Let euery man then present himselfe before God, lette vs drawe neere vnto him, and let vs take heede that wee estraunge not our selues from him: for this is the onely bridle that can tame vs, & that [ 60] can subdue vs to that which is good: whereas otherwise we shoulde take a beastly libertie, which woulde draw vs to euill. And againe, God which giueth vs wisedome and discretion, knoweth verye well what is good for vs, and what is necessarie to staye vs, to the ende that none of vs shoulde wander in his owne foolish fantasies, but follow Gods plaine will whiche is the rule of all rightuousnesse and equitie. So then will wee walke as it becommeth••v••? Let vs beginne at this end, that is to say, let vs draw neere vnto our God. How shall we draw neere vnto him? First let vs knowe that there is nothing hid from him, that all things muste come to accompt before him, and that hee muste be the iudge euen of our thoughtes also: and thus much concerning the first. Furthermore, let vs know that God will iudge vs by his worde: and that is not without a cause named a sharpe swoorde with two edges, and that it muste examine the moste secrete thoughtes, and that there is no maree within the bones, nor any thing so se∣crete, that shall not be examined by his worde. Therfore when wee knowe this, it will bee a meanes too make vs draw nere vnto God, that we may alwayes haue him be∣fore our eyes, and attempte nothing but vnder his obedi∣ence. So then following that whiche is heere conteyned, whereas they whiche like to bee ignorant in the wayes of God, and shut their eyes at the light, do thrust God from them as much as they can possibly: let vs seeke to knowe thē. And hereby we be taught howe we ought to esteeme the worde of God. For our cheefest felicitie is that God draw neere vnto vs, and we vnto him. And how shall this be done, and by what meanes? It is done when hee on his parte commeth downe to vs, deliuereth his worde vnto vs▪ and doeth testifie vnto vs that hee will dwell amongst vs: and when we receiue this worde, it is as much as if we receiued God, and did him homage, to the ende that hee might raigne ouer vs. Forasmuch then as God is present with vs by the meanes of his worde, we see that there can no greater misfortune happē vnto vs, thā when God suf∣freth vs to wāder in our own fātasies without his guiding, & whē we haue not the doctrine of saluatiō by the which he draweth vs vnto him. And contrariwise, the greatest & most inestimable treasure that we haue, is that god gouer neth vs, that we be taught his wil, that we haue a certaine testimony that he will receiue vs vnto himself as his peo∣ple. But this the world knoweth not: & therfore so much the more is this place wel to be noted of vs. Furthermore let vs knowe, that all they which are stubborne, & cannot bow their necks vnder Gods yoake, do as much as thrust him farre from them. Truth it is that they thinke them∣selues greatly iniured when men call thē mortall enimies to God, & say that they seeke nothing else but to thrust him out of all authoritie, that they myghte more easilye treade him vnder foote. Oh (say they) we meane no such thing, yea but will they make the holy Ghostea lyar, who hath playnely taught that all they whiche will not submit themselues to the doctrine of saluation, fight against God to the vttermost of their power, & would banish him out of the world, and cannot abide that he should raigne, and enioy his authoritie? you see what the holy Ghost sayeth of them. Forasmuch then as the cace standeth so: if we will not be guiltie of suche a sacrilege, let vs learne to humble our selues: and whensoeuer God sendeth his woorde a∣mongst vs, let vs tremble at it, & thereby declare that we

seeke nothing else but to be presēt with our god, alwayes to beholde him, and to walke as they that know very wel that we must make an accompt of our whole life before him, and that we can not escape his hands. And moreouer let vs long for the presence of God. For it is not ynoughe that we haue our eyes vpon God: but we must desire to be alwaies in his sight, & vnder his guiding, for sometime the most wicked will haue an eye vnto God, but it shalbe as the galey slaues doo, who fall to rowing when they see themselues faste chayned and surelye beaten: then they [ 10] must needes do it, but it is of force and constraint. So the wicked when God speaketh, do knowe that he is present there: but if it lay in them they would destroy his God∣heade which is against them, they would also thrust God out of his kingdome, or els they would flee from him, as the holie Scripture reporteth of them, that they shall say vnto the mountaines, Couer vs. You see how the wicked doo alwayes flee from the presence of God, bycause it is terrible vnto them. Nowe on our behalf (as I haue sayde) we must not onely knowe that he is neere vnto vs, but we [ 20] muste desire alwayes to be in his presence, knowing that our state and condition is miserable, when God doth not behold vs. VVhether can we go but into destruction, whē God is not our safegarde? For if wee thinke to saue oure selues, where is our assurāce? what guides are we? So then let vs learne to pray vnto our God, that he neuer depart from vs whatsoeuer happen: And that we may so do, let vs pray him to make vs feele and taste the infinite good∣nesse which is in him, that through his inlightening of vs by his worde wee may knowe that hee is the iudge of the [ 30] whole world, and that wee muste render an accompt be∣fore him, not only of all our doings (as we haue saide) but also of all our thoughtes. Truth it is that by this only we cannot be drawen vnto him with our good willes. VVhat must we do then? we muste acknowledge him to bee our father, as in dede he sheweth himselse so. VVhē we know him so good and pitifull: it is certaine that we will seeke boldely to come neere vnto him: and when we become thither, he wil desire nothing els but to cōtinue there euē to the end, & by no meanes in the world to swarue from [ 40] him. Thus much we haue to note out of this place: name∣ly that not only we should haue God before our eyes, but that also we shoulde desire him to looke vpon vs and to guide vs. Now after that Iob hath here shewed forth such blasphemie of the wicked and despizers of God: hee ad∣deth moreouer, that they say: what is the almightie that we should serue him, and what profit shall wee get by praying vnto him? Here Iob setteth out the pride that is in all the faith∣lesse & wicked men. And it is a place worthy to be noted: for the holy scripture sheweth, that the principal vice that [ 50] is in all the wicked, is this pride: as contrariwise humilitie is the chiefest vertue that is in the faithful. And why? For if we haue this humilitie, besides that thereby wee learne to be displeased with our selues, yea wholly to cōdemne our selues, and to spoile our selues of all opiniō of vertue, and to come vnto our God to seeke our whole felicitie in him: besides this (I say) we shall knowe that it behoueth vs to be subiects vnto him that hath all rule ouer vs. You see then how humilitie is the mother & roote of all vertues. On the contrarie parte, when pride beareth rule in men, [ 60] they must needs in their whole life be frowad & wicked. Nowe this pryde is heere attributed to the faythlesse. For first of all they conceiue maruelously of themselues, they truste in their owne wisedome. And wee see that they can neuer come to an end, bicause they are so puffed vp with presumptiō: For they will be wise, yea in despite of God, & they thinke they shoulde abace themselues to much, if they shoulde forsake their owne iudgement for to harken to that which is set forth vnto them in the name of God. And farther, haue they such confidence in their wisedom? Then will they giue themselues the bridle in all theyr de∣lights & pleasures: and if they be reproued therfore, they thinke they are greatly iniured. Ye see thē that the fayth∣lesse are alwaies drowned in prefumptiō: & for this cause the prophet Habacuk fetteth this hautinesse against faith, signifiying therby that faith alwaies leadeth men to a true humilitie and obedience? and contrariwise that a fayth∣lesse man must needes alwaies exalt & lift vp himselfe a∣gainst God: for it is impossible for him to do otherwise. And therfore it is not without cause, that Iob heere spea∣king of the wicked, armeth thē with such pride, that they think they should not submit thēselues to God: but say, who is the Almightie that wee shoulde serue him? Truth it is they will not vtter such words with their mouthe, except God discouer them: as sometimes it happeneth that the hypocrites spew out horrible things. And then who is the cause therof? it is God that constraineth them. For they would gladly hide themselues, to the end that their filthi∣nesse might not be knowen in the worlde: but God will not suffer it, according to that which is said, that they, who when they knowe God, did not glorifie him as God, are deliuered vnto a reprobate minde, so as they are gyuen too all wickednesse, and get themselues an euill name through their owne follie. God then will sometime suf∣fer the wicked to speake as is here sayde of them: but al∣though they holde theyr peace, and make goodly prote∣stations that they will serue God: yet in their heart they beare such spite against God, that they wish hee had none authoritie ouer them, saying in themselues, what is the Almightie that wee shoulde serue him? As for example, the worste men that can bee chosen, will say at the firste, that there is one God, and that it is meere he should be hono∣red of vs. Yea in generall termes they will in deede con∣fesse so much: but whē they come to the clozing (as they say) and that a man goeth about to rule them, and sayeth vnto them: what hath not God declared his wil vnto vs, in what sorte he will haue vs to walke▪ then you shall see they will not heare on that side. If a man woulde pull a couetous person from his couetousnesse, or reprooue an ambitious man of his vice, or a whoremonger, drunkard, or blasphemer of theyr faultes: by and by they kycke a∣gaynst God: for they woulde fayne haue full libertie to doo euill. And although they doe not vtter these wordes with their mouth: what is the Almightie? yet do they swell like toades, and will not yeelde themselues to be subiect vnto God. Here then we see that Iob accuseth not onely them which with open mouth haue vttered this blasphe∣mie whereof hee speaketh: but also all those that are so swollen in thēselues (as they say) and are filled with such arrogancie, that they will not humbly submit themselues to God, nor acknowledge it meete that hee shoulde haue soueraintie ouer them. To be short▪ if we will not be con∣demned

with these men: wee muste compare God with our selues: that is, forasmuche as he is our creatour, wee must acknowledge, that hee ought to haue the whole do∣minion, and all things ought to be subiect vnto him. And thus much more for an Item: that seeing he hath redee∣med vs by the deathe and passion of his onely begotten Sonne, hee hath well deserued too haue all souerayntie ouer vs. And nowe that hee hath purchased vs so dearly, we must no more be addicted to our selues, but be whol∣ly dedicated to his seruice. Furthermore for as muche as [ 10] he is our father, wee muste bee his children. And for this cause also hee sayeth by his Prophete Malachie: if I bee your Lorde where is the feare? if I be your father where is the loue and the honor that you owe vnto mee. By this God declareth that we can not be truely his subiects, vn∣till wee acknowledge the right that hee hath ouer vs, and gyue him all his titles and dignities. Hee is our Mayster and Lord: we must then giue him all reuerence: and see∣ing that we acknowledge him to bee our father, it is very meete that we shoulde honour him, yea with a true loue. [ 20] For a childe, (if he be not such a wicked monster as euery man abhorreth and detesteth,) wyll honour his father, whiche it is certaine he can not do, vnlesse hee loue him. You see then how we muste looke vnto God. And when wee bee so come to our selues, (alas poore creatures that wee bee,) what is there in man whereof hee may glorie? There is nothing in him but cursednesse. And yet for all that, how hath God honored vs? Hee hath created vs af∣ter his owne image & likenesse: and although this image be blotted out in vs by the sinne of Adam, and wee bring [ 30] nothing from our mothers wombe but the curse: yet had God created vs after his owne image. And this is one very great and excellent honor. And beside that, hee hath vouchsafed to redeeme vs by the bloude of his onely be∣gotten Sonne Iesus Christ, whome hee woulde not spare. And moreouer he hath called vs to be of his housholde: and not only to his seruice, but as his owne children and heyres. VVhen wee shall then haue made these compari∣sons, if we had harts of yron and steele, should they not (I pray you) be softened? Yf we should swell with arrogan∣cie [ 40] so that we should burst withall, ought not all this poy∣son to be purged, and we with true humilitie come to the obedience of God? And for this cause, when hee inten∣deth to make vs willing to obey his commaundementes, and to acknowledge the auctoritie that he hath ouer vs, hee vseth this preface in his lawe: I am the Eternall thy God. VVhen he sayeth I am the Eternall, he bringeth vs backe to our creation to shewe vs what we are, I haue fa∣shioned you (sayeth he) of nothing as I haue created this worlde, and you are but a parte thereof. You muste then [ 50] holde your beeing of mee: and if you do me homage, and know mee for your creator, you will tremble vnder mee. Nowe when he hath thus spoken, hee sayeth farther, I am thy God, to shew that he is a father of his people, and of all those whom he will instruct by his worde And this fa∣therhoode ought (as I haue sayde) to bring vs to a louing reuerence. And then thirdly hee rehearseth the benefites by the which he had made his people bounden vnto him. VVell, nowe there are greater and more excellent bene∣fites bestowed vpon vs: for he hath not drawen vs from [ 60] an earthly bondage, but from the depth of hell: and that not by Moyses, but by our Lorde Iesus Christ. Seeing it is so, we see how wee be by all meanes bounden vnto him. And therefore it is not meete that henceforth we shoulde be any more addicted to our selues, but euery mā should bee readie wholly to dedicate himselfe too the seruice of God. And concerning this that Iob addeth moreouer, it is certaine if wee knowe what is taught vs in the holye Scripture, we will not say any more, what profite is there in praying vnto him? Our Lorde might well say vnto vs, serue mee, do that which I commaunde you, without set∣ting forth vnto vs any hyre or reward: for we are boun∣den vnto him, as we are taught: when you haue done all that shall bee commaunded you, yet are you vnprofitable seruants: that is to say, God shall neuer bee in our dette, but we are bounden to giue our selues wholly vnto him, God mighte then simplie cōmaunde without adding any promisse: and yet he doth apply himselfe vnto vs, and se∣ing wee coulde not bee brought to serue him vnlesse hee made vs some promisse: when he sayeth serue me, he ad∣deth, and I will bee your father, I will bee the defender of your life, I will ayde you in all your necessities. And be∣side this, he is not content with all these promises: for in deede they should not auayle vs, vnlesse he went farther: which thing hee doth when hee sayeth, I will forgiue you your sinnes, I will receyue you to me in mercie, I wil blot out all your iniquities: and afterward I will vphold you, and although you be frayle, and serue mee not altogither as you ought too doo, yet wyll I take well in woorth this halfe seruice that you doo mee: for I am youre father: I will not straightly examine your doings. Thus many pro∣mises then doth God make vs to bind vs vnto him: here∣by it is seene that wee haue none excuse to say, what pro∣fite is it to serue God? for though wee flee from him, yet can wee not bee without a mayster. They that will walke at randon, and (as they say) with the bridle let loose, spite of their teethe they shall serue, but it shall bee their owne lustes, and the Diuell. The heathen men coulde say, that the moste miserable seruice and straightest bondage that is amongst men, is to bee subiecte to their owne vices: lo¦thus haue the Heathen men themselues spoken of these diuelishe mistresses the lustes. Is it not then more than shame for vs, beeing taught by the woorde of God, that we will be halfe Kings, & haue suche an vnbrideled liber∣tie as there can be nothing more vnruly, than euen to do what we list? Now it is certaine (as I haue sayde) that wee coulde be in no more miserable and cursed bondage. And beside that, the Diuel hath the whole rule ouer vs, so that wee can not escape his subiection, when wee will bee ex∣empted from rightuousnesse. And this is it that S. Paule meaneth when hee sayeth in the. 6. to the Romanes, you were freed onely from rightuousnesse. Hee vseth this si∣militude of bondmen, who in times paste were franchy∣sed that they might bee no more subiect to their maisters, but bee of a franke and free state and condition. And so, (sayeth he) when men had not Iesus Christ, they were freed: so as they had libertie too doo euill, and were not subiecte too the rightuousnesse of God, but what then? were you therefore in true libertie? Nay, cleane contra∣ry, (sayth he) you serued sinne, whiles you tooke no hold vppon the rightuousnesse of God. And now in what cace are you? he directeth his talke to the faithfull, & sayeth,

you are ashamed when you thinke vpon your life that is passed: now you know that the Diuell had rule ouer you, and that it was too youre ruine and destruction. You are ashamed in your selues, when you call too remembrance that you were so forsaken of God, and wandred lyke brute beastes. Such is the state and condition of all those that exempt themselues from the seruice of God. On the contrarie part, when we serue our God, it is certaine that that seruice is more honorable thā to enioy a kingdome, as heere before hath bene declared. God doth not call vs [ 10] to the ende that we should bee in the state and condition of seruants: but to take vs for his owne children. Seeing then it is so, wee see very well that it is no loste labour to gyue our selues to the seruice of God, neyther must wee any more alledge and say, what profit shall we get there∣by? seeing that our Lorde and maister doth tell vs, that al oure blissednesse is too walke in his feare. And contrari∣wise there can no greater misfortune happē vnto vs, than to exempt oure selues from his seruice? Thus much then we haue to note. Furthermore lette vs extende this same [ 20] farther, as Iob also doth: for he meaneth, that the wicked when they are in prosperitie, gyue themselues too sporte and play, and thinke that it is all one too liue well or ill, and making a mocke at God, thinke that he fauoreth thē, if at the firste stroke hee do not throwe them downe. And howe? VVhen God spareth the wicked that passe theyr bounds in their wicked doings: therevpon they become harde harted. And why? they thinke that all goeth well with them when they doo not perceyue Gods plagues: they beginne to despise & to rebell (sayth Salomon) you [ 30] see then how the wicked thinke that there is no profit in seruing of God, & that it is much better for them to gyue themselues to euill, when God at the first doth not exe∣cute his iudgements. Now on the contrary part, we must thus conclude in our selues, as the prophet Esay speaketh of it, say yee, surely it shall go well with the rightuous. Therefore when wee see a confusion of all things in this worlde, and it seemeth vnto vs but a mockerie too serue God: yet muste we still continue in this sure perswasion that our Lorde and mayster will disappoynte them that [ 40] wayte vppon him, and that they haue not bene led with a vayne hope, in looking for a reward at his hand: but that they may say with Dauid, the Lorde is my reward: as also he sayeth vnto Abraham, Abraham walke before mee, for I am thine exceeding greate rewarde. Thus must we fight against this temptation which is very cōmon, namely that men beginne to mistrust the promisse of God, when they see the wicked prosper, while the poore faithful are affli∣cted and tormēted on euery side. VVell there is yet an o∣ther worde to note: which is, that after that Iob hath spo∣ken [ 50] of the seruice of God▪ in the seconde place he setteth here prayer, that is to say, the reuerence that men do vnto God in humbling themselues vnder him, and in making request vnto him. It is not without cause that Iob did vse this worde. Truth it is that God will be honored and ser∣ued of vs in charitie, brotherly loue, temperāce, humilitie, & other such like things: hee will haue vs to loue one an other, to seeke to releeue our neighbours, and euery man to submit himselfe to that which is commaunded him, as his calling requireth: and to liue togither, and euery man [ 60] to apply himself to his labour without deceyuing any mā. This is the seruice of God, and they are all of them ac∣ceptable sacrifizes vnto him: but yet to serue God well, we must begin at this end, namely to honor him in giuing him the prayse that is due vnto him: and that is done by supplication and prayer: As for example: if a man walke without doing any euill, so as he cannot bee accused that he hath deceyued any man, that hee hath bene cruell, that hee hath troubled his neyghbour, nor can bee conuinced either of whoredome, or of drunkēnesse, but (to be short) hath absteined from all notable vices in the sight of men, and yet haue nother religion, nor fayth in his harte, but hath quite forsaken God: shall his life (for all this) be ac∣cepted of God? No: for it is nothing but vanitie: all this is nothing but filthinesse before God. And why? what is it to haue giuen vnto men that which apperteyneth vnto them: and to deceyue God▪ and robbe him of his prehe∣minence and authoritie? And shoulde not God haue a greater priuiledge without comparison, than al creatures? So then it is not without cause that Iob minding to shew what is the true seruice of God, putteth downe this spe∣ciall kinde of seruice (to weete prayer,) when we come to present oure selues before him in prayer. According too this, the holy scripture sheweth that it is the cheefe sacri∣fize which God requireth of vs: as it is sayd in the fiftith Psalme, that he hath refused al the ceremonies, wherwith the hypocrites make a shew of seruing him. For whē they haue doone many goodly outwarde things: they thinke that God is greately bounde too heare them. VVhat is it then that God requireth of vs? Call vpon mee in the day of thy neede, and I will heare thee: and so shalt thou glo∣rifie mee. The cheefe seruice therfore that God requireth of vs, is that wee call vpon him, knowing that when wee come vnto him in truth, he will make vs parttakers of all his benefites, and so gouerne vs by his spirite, that we shal neuer be bereft of his graces. For this cause then Iob min∣ding to shewe what is the seruice of God, sayeth that too pray vnto him is a thing most excellēt of all. To be short, wee learne hereby, that if we intende to leade a well dis∣posed lyfe, and suche a one as God alloweth and accep∣teth, wee muste firste of all put our trust in him, knowing that wee bee wretched creatures, when wee haue not re∣course vnto his goodnesse. But contrarywise if wee stay our selues vpon it, wee shall want nothing that he know∣eth to bee expedient for our saluation. Furthermore lette vs take heede that we giue good example to all men, that wee bee not cruell to our neyghbours, but rather indeuer to helpe them at all tymes and in all caces, bearing with the weake, and communicating the things that wee haue, vnto the needie. VVhen our lyfe is thus ruled: that is a true seruing of God. But if wee robbe God of his ho∣nour and make a pretence too serue him, and yet liue like Cattes and Dogges among our selues: it is true that with our mouthe wee shall make protestation that wee serue God, but it will appeare in deede that we are his mortall enimies, & that there is nothing in vs but rebelliousnesse, and that wee do nothing but make warre agaynst him all our lyfe long.

Nowe lette vs fall downe before the face of our good God with acknowledgement of our faultes, praying him to make vs feele them better than wee haue heeretofore done, to the ende wee may bee sorie for them, and there∣withall

seeke the remedie in him so that beeing purged & clenzed from our sinnes, wee may seeke nothing else but to cleaue vnto his rightuousnesse: And that wee may so do, let vs alwaies looke vnto him, knowing well that hee hath placed vs in this world to the end that we should al∣waies go forward vnto him, yea in such sorte as we doubt not but that hee hath a fatherly care ouer vs. And in the meane season let vs desire to be instructed by his worde, & that he would alwaies lighten vs, not only in our out∣ward workes, but also in all our thoughts & affections, so that with hart & minde we may be wholly giuen to him, to the ende that his holy name may bee glorified in oure whole life. That it may please him to graūt this grace not only to vs, but also to all people and Nations, &c.

The .lxxxj. Sermon, which is the fourth vpon the .xxj. Chapter.

16 Their prosperitie is not in their ovvne hande: let the intent of the vvicked be farre from mee.

17 Hovv is the candle of the vvicked put out? and their destruction commeth vpon them, and God deuideth their lines in his vvrath.

18 So that they be as chaffe before the vvinde, and as the stubble in the vvhirlevvinde.

19 The Lorde hideth his strength for his Sonnes, and payeth him, and he shall see it.

20 His eyes shall see his destruction, he drinketh of the furie of the Almightie.

21 And vvhat pleasure leaueth he in his house? he seeth his dayes shortened.

WE haue before shewed what the [ 20] minde of Iob is: that is to wit, that the iudgements of God in this worlde are not so apparant to the eye, that a man may ther∣vpon certainely conclude, that according as euery man liueth well or ill, so is he punished, or receyueth at God his hande his due wages: but rather that in this transitorie life there is a cōfusion of things, so that the wicked liueth at ease, & [ 50] the godly is tormēted all the dayes of his life. And yet for all that, Iob doth acknowledge that God ceasseth not to be a rightuous iudge, & that men should not stay vpō the present estate of things, & that it is not true felicitie which the wicked enioy, whiles God winketh at their faultes in sparing them. VVee see then in a briefe summe the dis∣course that Iob maketh here: and it is a thing very profi∣table. For first of all, when we consider the matters of this worlde, it is a very harde thing to perswade vs that God doth guyde them as he thinketh best, and that men are so [ 40] vnder his hande and gouernance, that they muste needes come to an accompt before him: this I say can not enter into our heads: or els if at any tyme wee do perceyue it, yet are we not fully perswaded therein. For we see howe the hypocrites thinke to deceyue God. And on the con∣trarie parte also when we suffer any harme, or when wee see that things are not well ordered, and that God suffe∣reth the wicked to passe theyr boundes, so as it seemeth that he mindeth not to punish them: we begin to doubt, and enter into terrible thoughts, saying: VVhat? if God [ 50] had any care of the worlde, and things were guyded by him, should we not see an other manner of gouernment than we do? thus much then for one poynt. And agayne for as much as wee be carnall, if God do not worke accor∣ding to our minde, we thinke he shal neuer come in time: and if we see not his iudgemēts to day, we thinke to mo∣rowe it will be to late, and we cannot haue suche pacience and quietnesse in our selues, as to say, God knoweth the conuenient time, he wil execute his iudgements when he shall see good, it perteyneth not vnto vs to appoynt him [ 60] the day nor the houre: that lyeth not in our handes. And why? because we be fleshly. So much the more then muste wee remember this lesson that is here conteyned: that is to wit, that wee passe aboue all this worlde, and that oure faith surmount the things heere beneath, that when wee see the wicked to bee in prosperitie, and the good to bee maruelously afflicted, the same do not stay vs, nor so hin∣der vs that it should make vs to faynte: but let vs lifte vp our selues by fayth, that we may know: wel, it is true that God so letteth loose the bridle to the wicked, that a man would thinke their life happie: contrariwise wee see the good and godly to be tormented, and to be in payne and anguish, so as a man would thinke that God had forsaken them, & that he thought no more of them, but let vs ta∣rie his leysure, & go on forwarde. Thus must we practise this doctrine that is here taught vs by Iob. Now we haue seene wherefore hee thus reasoneth, that is, bycause his freendes would make him beleeue that hee was a wicked man, for that hee was so afflicted by the hande of God. This was a grieuous temptation for him and very offen∣siue. VVee muste then arme our selues with this that is heere set before vs, to the ende that if God visite vs, and we be handled roughly of him, we may not be so oppres∣sed with confusion, that despayre get the vpper hande of vs: but let vs know that God ceasseth not to loue vs and to pitie vs although he shew himselfe so rough for a time. Thus you see how in the second place we must apply this doctrine to our selues. Now let vs note things particular∣ly. Iob heere protesteth, that although the wicked be not punished at the firste fault, yet ought no man therfore to thinke them happie, for hee knoweth that theyr felicitie shall not continue, but that God shall make an ende of it▪ Their prosperitie (sayeth hee) is not in their owne hande. As if hee shoulde say, you reason that God dealeth with eue∣ry man according to their desertes: but now wee see the cleane cōtrary, so that I thinke the wicked shal not escape one whit the better cheape. And why? For they bee not Lordes of their owne state (as they say) but God holdeth them in a bridle, & he can depriue them of all their plea∣sures, and of the things whiche they thinke to make to a full and perfect felicitie: yea they are so blinded in them∣selues, and so puffed vp with pride, as they thinke them∣selues halfe Angels, & to be briefe, do recken themselues

to be out of all daunger VVell, theyr prosperitie is not in theyr owne hande: that is to say, they deceyue themselues with a vayne imagination, and they do but dreame, when they say their lyfe is so happie. Therefore their intent is farre from mee: that is to say, I will not bee blinded with this present felicitie that mē do see in the wicked, as they that are made drunken with it. VVee see then what Iob ment to declare by these woordes: And therfore that we may the better profite in this doctrine, lette vs note, that when we see the wicked preuayle, God holdeth a secrete [ 10] bridle in their mouthes, so that all that they haue to day, shall be taken from them to morrow: and they haue no∣thing in theyr owne power. If this were well printed in our hart, we should not be so troubled, as we be, with the things, whiche we beholde with our eyes. And why? By∣cause wee thinke that whatsoeuer wee see to day, shoulde continue for euer. True it is that wee will graunt that the world goeth rounde, and that things are chaunged euery minute of an houre, and that nothing is certaine, nor no∣thing is sure and constant: wee doo affirme it playnely [ 20] ynough with our mouth, but wee thinke it not with our harte. And that it is so, if to day we be in prosperitie: our heade is so incombred with it, that wee thinke all is ours, and wee make the reckoning withoute our hoste. If wee haue any affliction, then wee say, and will it alwayes bee thus? wee thinke wee shall neuer see an ende of it. If at any tyme wee be grieued with the prosperitie of the wic∣ked, wee imagine that they shall neuer come too decaye: and if we stande in feare of them, we are taken with such feare, that we thinke there is no remedie: and if any man [ 30] say vnto vs, let vs abide paciently, and God shall prouide: we can not stay our selues vpon Gods prouidence. Thus we see howe present things do carie vs away, and wee are so encombred with them, that wee haue no stay in oure mindes, neyther to call vppon God, nor to committe our selues to him, nor to know that he will prouide for things in due tyme and place. So muche the more diligentlye muste we learne this doctrine, where it is sayde, that the prosperitie of the wicked is not in theyr owne hande: that is to say, that men may bee in prosperitie, but their life han∣geth [ 40] by a threede (as wee haue seene here before) and all that whiche they thinke they haue, they haue it but by way of borowing, & in a moment all shall be taken from them. Let vs know this: and when wee knowe it, if God bestowe his benefites vppon vs concerning this presente life, let vs acknowledge all to come of him: yea and bee as ready to bee spoyled of them, as we were to be clothed with them: beholde Lorde, thou haste giuen mee where∣with too lyue: but I am not certayne and sure thereof, I muste not make mine account to enioy it for euer, but so [ 50] long as it shall bee thy good wyll and pleasure. Thus it shall come to passe, that the faithfull in possessing things shall be as if they possessed them not as S. Paule sayeth: For they do not perswade themselues that the things are theirs for euer: they know that they may become poore when it shall please God, and nothing shall bee straunge vnto them when it shall happen. As also on the contrary parte, if God sende vs pouertie, let vs thinke thus: well Lorde thou haste riches in thy hande, and thou couldeste bestowe them vpon vs, if thou diddest see it good: in the [ 60] meane season lette it bee thy pleasure to feede vs, and as thou seest our neede, vouchsafe to helpe vs, and suffer vs not to be afflicted beyonde measure. Also when wee see the wicked to glorie in their welth, it is nothing: lette vs knowe that that whiche they thinke they haue in hande, they haue it not. And why? Bicause our Lorde is aboue them. This is it that wee muste keepe in remembrance. And furthermore when it is sayde, let the intent of the wic∣ked be farre from vs: let vs learne, that we must not be as it were in the darke too fall a sleepe in things present, and to stande to muche in our owne conceyte for our wealth and aboundance, nor be angry with God if hee handle vs not after our owne minde. VVe muste not then become such: for what is the intent of the wicked? it is that when God sendeth them the thing that they desire, they are so puffed vp with pride, as a man can no longer beare them, they wyll not acknowledge themselues any more to bee mortall men, but they exalte themselues aboue their de∣gree, and ascende so highe, that in the ende they muste needes fall and breake their necke: a man shall finde no∣thing in them but arrogancie and spiritual drunkennesse, where with they become so beastly, that if at any tyme a man speake vnto them of deathe, of sicknesse, or of po∣uertie, they thinke that it can not come neere them, & that a man dooth them greate iniurie to say so vnto them. If any man will go aboute to humble them, and say vnto them: let vs knowe howe weake and frayle our state and condition is: they wyll aunswere, yea but am I as other men are? am I to bee counted in the number of them that are so dealt withall? Thus the wicked become so proude in their prosperitie, that there is no dealing with them. To be shorte, they forget that they be men and creatures, and perswade themselues that they are no more subiecte to the corrections that God layeth vpon vs in this world. Furthermore, if they bee afflicted: then they rage, they gnashe the teethe and bite the nayle agaynste God, and a man shall see them fome at the mouth in theyr rage. And why? by cause they haue not yet learned to submit them∣selues vnder the hande of God, and to offer themselues vnto him for a sacrifice, to the ende they may be dedica∣ted vnto him, to bee dealte withall as it shall please him: they knowe nothing at all what all this meaneth. So then when God dealeth with vs fauourably, wee muste bridle our selues, knowing that he declareth vnto vs his father∣ly loue, to the ende he might draw vs vnto him, and that we should come vnto him with true humilitie as it becō∣meth vs, saying: well Lorde seeing thou shewest thy selfe so fauourable, it is very meete that I shoulde cleaue vnto thee. And how? It is not in placing felicitie here: but cō∣trariwise when thou shalte afflicte mee, I shall saye, well Lorde thou doest waken mee, least I should stay my selfe and become carelesse here beneath, putting my trust and confidence in this world, and in earthly things: thou wilt humble mee and tame mee, to the ende I should so much the more couragiously looke vnto thee, that I myght at∣teyne vnto thy heauenly kingdome. Thus muste we haue our intentes seuered from the wicked, that is to say, oure mindes may not be here so entāgled with worldly things, that they should make vs to become brute beastes, and so drunken that we shoulde no more thinke vpon God: but contrarywise wee muste contemne and despize all those things wherein the wicked are woont to delight, know∣ing

that although wee bee poore and miserable, yet oure state is not the worse for that, bicause we haue good hope that God wyll haue pitie and compassion on vs. This is the sūme of that which we haue to note out of this place. Now Iob addeth: Howe is the Lampe of the wicked quenchea? How is their destruction come vpon them? and howe hath God settled their liues? or their sorrowes? This is a confirmation of that which hath bene already hearde. By this woorde Lampe Iob setteth out theyr prosperitie: according as the holy Scripture vseth that maner of speach, namely of cō∣paring [ 10] the goods of this worlde too bryghtnesse, and the afflictions to darkenesse. Hee sayeth then, that the lampe of the wicked shall be quenched: but he speaketh of it as it were with an admiration, bycause this same is so doone as it passeth mans witte, and otherwise than wee can con∣ceyue. For (as I haue sayde) we haue our eyes so bleared, that wee can not see a farre of what God mindeth to do, neither what he hath playnly spoken. VVhen wee see the wicked prosper, wee thinke that this prosperitie of theirs shall neuer be quenched: wee cannot comprehende it, al∣thoughe [ 20] the Scripture speaketh of it, although wee haue experience of it dayly, in that wee see that God throweth downe the wicked, after they be exalted, euen as it were vp to the clowdes. VVhen we haue seene this, we thinke no more of it, neyther do we thinke that the thing can e∣uer come too passe: and yet God hath shewed it vs, and as it were poynted it oute with his finger. So then for as much as mans witte doth not ascende so high, and we are so faste tyed to things present, that wee cannot conceyue what God mindeth too doo: Iob speaketh heere as of a [ 30] straunge thing. How (sayeth hee) is the lampe of the wicked quenched, and theyr destruction come vpon them? when hee sayeth, that theyr destruction commeth vpon them, hee sheweth, that when God entreateth the wycked gentlye for a time, wee muste not fasten our eyes vpon the earth, for when we reason whether God be iudge, and whether the wicked shall be punished in the end: we must not cō∣sider what may happen on this behalfe or on that. No: for whereas they be drunken in their wealth, wheras they be lifted vp in their pryde, and whereas they thinke that no [ 40] harme cā happen vnto them, and that all creatures are ap∣poynted to serue them: all this is nothing. And why? for God shall sende theyr destruction from aboue. Nowe whereas we should looke vp on high: it is not ment that we should looke according to our outwarde sense, for we shall not attayne vnto God: there is to greate a distance, we should faint by the way. VVhat must we do then? Let vs behold God by fayth, and let vs lift vp all our inwarde senses aboue our selues. Thus then must wee iudge of the fall of the wicked: that is to say, we must not consider so [ 50] much what may happē vnto thē according to the world, as what God is able to do. And what is the power of god? It is infinite, & a power that passeth our capacitie. So then this serueth to teach vs, that when things seeme impossi∣ble to mē, we must not sticke to cōclude thus: God wor∣keth after a fashion that is hidde and vnknowen vnto vs: euen in such sort as we shalbe cōstrayned to wōder when we heare how the same is done. Yea, for God will shewe vs that he is not subiect to any worldly meanes, and that the things that he doth muste be maruelous in our eyes. [ 60] This is the summe of that whiche wee muste remember. Now it is sayde, that God 〈…〉〈…〉 out theyr cordes in his wrath. True it is 〈…〉〈…〉 Cordes, is by some ex∣pounded Sorrowes: as also it may be takē: but the natu∣rall sense is, that God of his wrath will sette out the por∣tions. For this worde cordes in the Sriptures is taken for portiō, bicause that in old time when men woulde lay out grounde by the aker, that is to say, measure ground, they vsed lines. And the holy Scripture applieth this similitude to this order of Gods prouidence, that euen as lande is measured to set out the meeres & boundes, and to diuide the possessions, to the ende that euery man may haue hys right, that things may not be cōfused: so God by his pro∣uidence doth bring into order that whiche is confused. It is as much then as if he did stretch out the line. Nowe it is sayd, that God will stretch them out: yea, but it shall be in his wrath. And why? It is to teach vs, that we should not be to muche amazed when things come not well to passe at the first. As for example, if all things shall seeme vnto vs to be turned vpside downe in this worlde, & that ther be no more bridles nor cords, but that the wicked take their pleasure, that they cast themselues ouerthwart the fields, that good men are trodē vnder foote, that they are assaul∣ted with great crueltie & extortion, that no remedie ap∣peareth, but the euill waxeth worse and worse, that God maketh as thoughe hee turned his backe, that there is no more any iustice in the worlde, that the mightiest carieth the bell away: & to be short, that we are here as it were in the midst of great stormes, that all things in the world are turned vpside downe: yet muste we not be swallowed vp with desperation. And why? Let vs tarie till God spreade out the cordes in his wrath: for although to day he hide these cords, & doth not set out the boūds, insomuch that things be not brought into good order: yet hath he alwaies the cordes in his hand, & will well declare that he know∣eth howe to spreade them out and to make the partition. And why doth he it not at the firste? bicause it is not yet due time. It is true that he neuer ceasseth to be the iudge of the wicked: but he will not at the firste shewe his ven∣geance vpon them, he will not so soone put in execution that which hee hath decreed in himselfe, and also it is not expedient for vs. Furthermore it behoueth that the wic∣ked be made more vnexcusable: whiche thing is brought to passe when God calleth them to repentance (as sayeth S. Paule) by bearing with them. For so muche the more are they too bee blamed before him, in that they haue so abused his goodnesse and pacience. Besides this, when the good men are tormented; they haue wherwith to hū∣ble themselues: it is meete that by this meanes their faith should be exercised, to the ende that they might pacient∣lie wayte for helpe from God, knowing that their salua∣tion is hid, for as much as it lyeth in hope: and that here∣by God stirreth them vp to come vnto him, to the ende they should seeke their inheritance without this worlde. See then how our Lord (not without cause) deferreth his iudgementes: for the time is not alwayes conuenient to execute his wrath, as he knoweth it better than we. This is the summe of that which we haue to learne out of this verse. Now it is sayde moreouer: that then they shal be as stubble before the winde. VVhereby Iob meeneth, that there is no roote in all the felicitie wherein the wicked do glory, & are so proude. This similitude is muche vsed,

so that it needeth not to bee expounded: for it is a thing very well knowne vnto vs also, how the stubble is caried away with the wynde and tempest. So then Iob protesteth heere that the felicitie of the wicked is not so rooted, but when the whirlewinde of Gods wrath commeth vpon it, it shall vanish and melt away quite and cleane, so as there shall be nothing left, and therewithall let vs note, that he sheweth howe the wrath of God shall come in a minute of an houre, when as they shal not think of it: as it is said, that the wicked shall bee taken suddenly, and when they [ 10] shall say peace and safetie, behold sodaine destruction shal ouerwhelme them, and it shall be as the throwes of a wo∣man with childe, that take hir sodeinly when she thinketh not of it. Iob then would expresse this same, to the ende that it should not so grieue vs that we should pine away, if god send not things as we wold wish. And in deed what is the cause that wee bee so impacient, when God suffereth things to go to hauocke? It is bicause we think he needeth long preparation, and we would haue our God to shewe some tokens of his working, and wee woulde haue some [ 20] sight of them long before. To be short, we will haue God to be like a mortall man, as though he should be maruel∣lously troubled when he taketh any worke in hande, and should need to seeke helpe and ayde to bring his purpose to passe. Thus wee would make God and his whole ma∣iestie subiect to our state and condition. VVhat must wee doe then? let vs knowe that in a minute of an houre hee can finish his worke, yea when there shall bee no meanes nor thinges any whit disposed thereto. So let vs learne that all the felicitie of menne is but a dreame: specially [ 30] when they thinke themselues happie, and become proude in their prosperitie, all is but a fonde imagination that sone vanisheth away. And why? bicause ther is no roote. It is much better than for vs to bee miserable to the sight of men, and in the meane season to haue a liuely roote in God, too knowe that wee shall neuer bee destitute of his strength and ayde: let vs knowe that this is the cheefest felicitie, and that it is sufficient for vs to haue it, and that all the reste is nothing in respecte of it. And in the meane season, althoughe it seeme vntoo vs that the wicked shall [ 40] alwayes remayne in their state and condition, and that God hath so established them here, that they shall neuer bee moued, and they also be puffed vp with this pryde (as it is said in the Psalme, there shall neuer any harme come neare them:) let vs not ceasse to comprehend this iudge∣ment of God as it is here declared, that is to say, sodaine, and that hee shall not neede to order things long before: for God is aboue al this common order of nature, so that he can worke after a fashion that is new and strange to vs Nowe Iob addeth herewithall: that God not only puni∣sheth [ 50] the wicked in their owne persons, but also exten∣deth his chastizements and punishmentes euen vnto their children: and that the wicked shall in their life time know that there is nothing but vanitie in their state, yea and (will they nill they) perceyue that they stande vppon an vnsure grounde, before that God haue cast them downe. It is true that they cease not from their pryde for all that: but howe so euer it bee, God vrgeth them so farre, that they perceyue they can not alwayes continue so. This is the summe of that which Iob meant to intreate of heere. [ 60] Now we haue to note, first when he speaketh of the chil∣dren, that it is according too the common doctrine of the holie Scripture, that is to say, that God blisseth not onley the faythfull themselues, but also continueth his fauour vpon their children. Thus you see that God beareth vs such loue, as he is not content, nor thinketh it ynough to haue a care of our saluation, and to giue vs that which he knoweth to bee meete and profitable for vs: but also hee embraceth our children, and sheweth himselfe a father to them likewise. VVe see then howe the goodnesse of God is described vntoo vs in the holie Scripture, that is, that when he hath receyued vs vnto him, and testified vnto vs that we are vnder his hand and protection, he sheweth al∣so the same fauoure vnto our children for our sakes. See∣ing it is so: wee haue good cause to repose our selues on him, for wee must conclude, that if for our sake hee conti∣nueth his fauoure towardes them that succeede vs, by a more strong reason wee shall alwayes finde him a mercy∣full father. Ought we then to mistrust him and his good∣nesse, seeing that he is so fauorable, as to haue a care ouer them also that come of vs. Nowe on the contrarie part it is sayde, that God curseth the race of the wicked. And howe? for they are destitute of the guyding of the holie Ghost, so that all must go to naught, and heerein we haue none occasion to murmure and grudge againste God, as there are some that wil thinke it very strange. VVhat (say they) is it possible that God should punishe the children for the fathers sake? is it not sayde, that hee that sinneth shall beare his owne iniquitie, and that the Sonne shall not be punished for the fathers sake? yes truely, and that in such sorte, as the sonne hathe no cause to complayne, as though he were rightuous, and that God, notwithstan∣ding that the punishment is due vnto his father, causeth it to fall vpon him who is innocent and guiltlesse: for that can not happen. But when it is sayde, that God will re∣quite the iniquitie of the fathers into the bosome of the Sonnes: it is not for that he doth them any wrong: but it is for that he leaueth the wicked there. Nowe when wee are forsaken of God, what can wee doe but mischiefe. Thus we see then that God sheweth not suche fauour to the wicked as too giue them his holie spirite: and so the Diuell must needes raigne ouer them, and stirre them vp too prouoke the wrathe of God more and more, and too hasten their own destruction. The childrē then are wrap∣ped vp togither with their fathers: for when a house is cursed of god, the same is in the possession and thraldom of Satan, and the spirit of God ruleth not there. Therfore the children are so punished for their fathers, as it is a iust iudgement vpon themselues also: they can not say, we are giltlesse: for they are found faultie before God as well as their fathers. And on the contrarie parte, when the children of the faythfull continue folowing the steps of their fathers, then the blissing of God appeereth, so that menne haue not wherefore to glorie in themselues: the children will not say, this heritage appertayneth vnto vs, God causeth vs too prosper, bycause our fathers were worthie to haue suche a succession. No: but the whole must bee attributed to the onely free goodnesse of God, who worketh beeing not bounden vntoo men, neyther owing them anye thing, but bycause it so pleaseth hym. This is it thē that we haue to learne when it is sayd, that although God punishe not the wicked at the first, yet he

will addresse himselfe to their children, that is to say, hee will reserue punishment for them. And this is to prose∣cute this matter, that wee must not giue iudgement vpon the prouidence of God, by that which maye bee seene in this world, but must quiet our mynds and stay our iudge∣ment vntill God shewe that his time is come. It becom∣meth not vs then to appoynt the times. Men are froward when they make suche haste. But you see that God hath a peculiar fashion in his dooings, whiche is sometimes straunge vnto vs, but yet must we humble our minds and [ 10] say, Lorde, we will like well of it, what so euer thou shalt do, although it bee not agreeing to our fantasie. This is it then that we haue to note vpon this worde, to hide or re∣serue, when it is sayd, that God reserueth for the children of the wicked the punishment that he hath executed vpon their fathers. True it is that this can not enter intoo all mens heads, neyther is it a common doctrine. And this is the cause wherefore I sayde that we must herevnto apply our whole studie: for menne of their owne nature are so hastie and impacient, that they woulde haue God too set [ 20] before their eyes, what he mindeth to do: neither can we giue place to his prouidence, excepte hee make his hande verie manifest. And on the contrarie part, vpon what con∣dition are wee placed in this worlde? Is it not that wee shoulde bee in continuall combates, knowing that in this worlde wee must bee tossed and turmoyled this way and that waye? and so let vs exercise our selues in these re∣seruations that are heere mencioned. VVhen wee see the wicked so triumphe, that it seemeth that God hath giuen them a priuiledge aboue all other men: well, let vs waite [ 30] still. And why? for heere is mention made of reseruing or of hyding. VVee see not yet what is meant by it: and therfore let vs take heed that we iudge not of things vn∣knowne: for so might we be reproued of rashnesse. But when shall we see? when it shall please God to open our eyes, and too execute that which hee hath determined in himselfe. In the meane season also let vs put this doctrine in vre that is taught vs here cōcerning the reseruation of benefites, which God hath prepared for his faythfull. For it is sayd, that they are hidden. Then if we will repose our [ 40] trust in God, and cōfort our selues in that which he hath promised vs, wee must ascende aboue the worlde, and be∣hold the things inuisible: for whosoeuer shal stay himself vpon that which is manifest vnto him, renounceth fayth and hope, and to be short, shetteth vp the gate of saluaton to himselfe. Furthermore (as I haue alreadie touched) Iob shewed that the wicked shall well perceyue that all their case is nothing but vanitie and follie, but he meaneth not that they feele it in deede, nother that they bee touched with it: for if ambicion did not blinde men, and that they [ 50] were not altogither dulheads, it is certaine that assone as they perceyued thēselues to be miserable in exalting thē∣selues, they would yeeld themselues obedient vnto God, and not haue such confidence in this world. How hapneth it then that the vnfaythfull exalt themselues, and are at this day so mad in their arrogancie and presumption, that they will not submit themselues to any equitie or reason, but doe thinges in despite of God, despising both him and his grace? whence commeth such rage? it is bicause they know not what is prepared for them, & in seeing they see [ 60] nothing at al of it: that is to say, although God shew them many tokens of his wrath, yet will they knowe nothing. True it is in deede that they be punished, and haue within them some prickings that torment them very much. But how so euer it be, yet are they not touched to the quicke that they might knowe their destruction that is at hande, but are touched with the harme that might happen vnto thē according to the iudgemēt of the world. For they are in deede in great perplexitie, and say, I muste prouide a∣gainst such a danger whereinto I might fall. You see then howe the case standeth with the wicked. And it is a thing which we ought to note well: for it is not ynough for vs to bee touched lightly with a puffe to make vs feele our frayltie: that were but a small matter. God doth in deede constrayne the wicked so farre, and yet they are neuer the better for it: for wee see them still obstinate, what so euer befall them. VVhat must wee doe then? when we heare any mention made of the vanitie of this world, and of the things of this presente life, let vs knowe that although men take great paynes to aduance themselues, yea and bring their enterprises to passe: yet al this is no∣thing, bycause that not onely they shall not enioy the riches which they haue heaped togither, as they thought too haue doone: but their successours also shall bee cur∣sed in them, and shall haue no ioy of them. VVee maye not then fret at the prosperitie of the wicked, for it is but frail and changeable, and it cannot but turn to their curse and destruction. Thus thē must this doctrin be put in vre. And againe when God shall send vs prosperitie, and plen∣tie, let vs knowe also that the same shall not continue for euer: for wee must still come to this poynte, namely that God will draw vs beyond this world. Therefore let vs so consider the vanities that are heere beneath, as it may not greeue vs when we see ourselues certaine and sure of no∣thing heere. And why? For if we desire to be rooted here beneath, wee shall renoūce the kingdome of heauen. But whosoeuer knoweth that our life is with God, and that it shalbe reueled vnto vs at the comming of our Lord Iesus Christ: it shall not greeue him to be tossed in this world, and to see that there is nothing but chopping and chaun∣ging, nor any thing certain and sure, and that therfore we must long for the heauenly life, to the which God calleth and biddeth vs dayly by his worde, yet in the meane sea∣son in the midst of all these worldly troubles, & things so disordered as we se: let vs not be ignorant that God so guydeth and gouerneth the world by his prouidence, as nothing is doone here beneath without his will. And al∣though the reason thereof be not manifest vnto vs at the first: yet for al that, so it is. Our dutie is then to be quiet, and to tarie paciently vntill God shewe vs by experience that the end of the wicked shall be cursed, and that the af∣flictions of the good men shal be turned to their saluatiō. Howbeit whilest we waite till God shewe vs this same in effect, let vs walk still vnder him quietly, & let vs not be∣haue our selues frowardly for any thing that happeneth vnto vs, but let vs be redy to suffer affliction when it shal please him to lay it vpon vs: and if he send vs prosperitie, let it be a meanes to make vs to tast of his fatherly good∣nesse, & to draw vs vnto him more and more. Now let vs fal down before the face of our good God with acknow∣ledgement of our faultes, desiring him so to in lighten vs in this world, not only by giuing vs that which he know∣eth to

bee good for vs, but also by his worde, that in the midst of the darknesse of al the afflictions which we haue to suffer, we may not ceasse still to feele his goodnesse & fauor, and so to follow the way that he sheweth vs, as we may neuer be turned therefrom for any thing that happe∣neth vnto vs. And in the meane season also that our eyes be not blinded neyther with prosperitie, nor with aduer∣sitie, nor with any thing what soeuer it bee: but that wee may behold this glasse which he hath giuen vs, that is to say, his holie worde, and that by the same wee may bee al∣ways guided vnto him to be transformed into his image, vntill such time as he haue clensed vs from all our sinnes, and haue vtterly abolished in vs all that commeth of our corrupt and sinfull fleshe, to gather vs fully to himselfe, that we may be partakers of his glorie which he hath pre∣pared for vs in heauen. That it may please him, &c.

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.