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

The .lxxxiij. Sermon, which is the first vpon the .xxij. Chapter.

THen Eliphas the Themanite ansvvered, and sayde,

2 Shall a man be profitable vnto God? the vvise man profiteth himselfe.

3 VVhat careth the almightie if thou bee rightuous? or vvhat shall hee gaine if thou vvalke vp∣rightly?

4 Is God afeard to reproue thee, or to come vvith thee into iudgement?

5 Is not thy vvickednesse great, and are not thine iniquities infinite?

6 Thou hast takē a pledge of thy brother vvithout a cause: thou hast spoiled him that vvas naked.

7 Thou hast not giuen vvater to drinke to him that vvas a thirst: and hast denied breade to him that vvas hungrie.

8 And the mightie man had the earth in possession: and he that vvas in authoritie dvvelt in it.

WHen wee haue too doe with men, if wee can charge our aduersarie with anye thing, or can fynde anye thing too reproue in him, wee thinke wee haue halfe obteyned our matter: yea I say, when we our selues are in the [ 60] faulte, and there needeth no other iudge too condemne vs, but our owne conscience. If any man accuse mee and I finde my selfe culpable: I seeke if I can finde any thing for mee too snatch at in him. And that will I alledge for myne owne discharge: and why so? For mee thinketh that I should so muche the more diuert and turne away the myndes of them that should bee iudges of my cause, too the ende that they should not

wholy stay vpon me, and that the euill which I haue com∣mitted, might be as it were darkned and wrapped vp. The common practise therefore that wee vse one with ano∣ther, is that we seeke some starting hole, & the same must serue vs to shift off the matter: as when we can say, what? I haue done such a pleasure for a man: and if I haue after∣ward offended him, the same ought to be layd in the bal∣lance. Thus wee would diminish the fault that wee haue committed: or else we alledge thus: though I haue offen∣ded in this behalfe, is this man altogither innocent? Now [ 10] when we come to God, and these things fal to the groūd. It is true that wee would vse the same talke with God as we do with mortall men. But we are deceyued. And why? what is that we can charge him withall: what can we finde blame worthy in him? what seruice can wee alledge that wee haue done him, to say that he is beholding or boun∣den vnto vs for it? Our mouth must needes be stopped in all this, so as there is no more to doo but to confesse the debt, and with all humilitie to acknowledge the condem∣nation to bee iust without making any replie, or without [ 20] attempting the law any further, for we shall get nothyng thereby. And this is the argument that is here handled by Eliphas. And so we see that of this talke which hee hathe, may be gathered a good lesson: and hee had spoken verye well, if he had applyed the same as he should. But he dyd not well in applying it vnto Iob. This is it wherein he was deceiued. Yet is this doctrine in it selfe and generally pro∣fitable for vs, that is to wit, that when God doth summon vs before him, and stirreth vs vp too acknowledge ou••e faults, it booteth not to seke any reply, or to say, If I haue [ 30] offended in this behalf God ought to pardon me: for be∣hold I haue serued him in such a thing, and he ought to ac∣knowledge it, and the same deserueth well a good turn••▪ Let vs then remoue al these toyes, for they take no place when we appeare before God. And why? For wee bring him no gayne, he is made neyther hote nor cold (as I say) by vs: and as we can do him no good, so also can wee doo hym no harme. This once concluded and agreed on, wee see that all presumption must bee throwne downe in vs. And there is no other remedie but with all humilitie too [ 40] acknowledge the condemnation to be iust. But to the end that this same may the better be vnderstanded: let vs de∣bate the things in order as they are heere conteyned. VV'erein (sayth Eliphas) shall a man profit God? The wise man profiteth himselfe. True it is that at the first sight we think we deserue much at Gods hands, when wee indeuor oure selues to serue and honor him. But we be too much blyn∣ded heerein. For we imagin that God might receiue some commoditie by vs, as though he had neede of vs. But con∣trariwise, he can neither increase nor diminishe: hee is in [ 50] such sort the fountayne of all goodnesse, that he will bo∣row nothing of another man: and that whiche men bryng vnto him, is not to releeue his necessitie, or to augmente him in any wi••e. If I had neede (sayeth he) woulde I come vnto thee? Are not all the creatures in my hand? Further∣more, wee knowe that God seeketh nothing without hys owne Maiestie. So then let vs put away this foolish fanta∣sie, that we do bring any commoditie or profit vnto God. And rather let vs confesse with Dauid in the .xvj. Psalme, that our goodnesse shall not reach vnto him. For let men [ 60] enforce themselues as much as they will: yet can God re∣ceyue nothing at their hands, whereby it might bee sayde that he fareth the better: yea and if God should bestow as many benefites vpon vs as we would desire: yet could we make him no recompence, as it is sayde in the .Cxvj. Psal. VVhat shall I giue vnto the Lord, for so many things as I haue receyued of him. I can do nothing but call vpon hys name. So farre off is it then that we are able to make God bounden vnto vs, that when he shall haue bestowed vpon vs all the benefites that may be, wee are not able to gyue him the like againe, neyther can we do him any seruice at all for it. Thus much concerning the firste thing that wee haue heere to note. Now if any man would aske the que∣stion, wherefore then dothe God require of vs, that wee should be diligent to serue him? It seemeth that hee hathe some respect to himselfe. No: there is no consideration but of vs, and of our saluation: God hath no respect of hys owne profite, when he giueth vs the rule of good liuing, and commaundeth vs to abstayne from euill, and requi∣reth of vs to do this or that. God then in the whole lawe hath no consideration of his owne profite, but considereth what is good for vs, and expedient for our saluation. Let vs do well, and the same shall returne vnto our selues: let vs do euill, and the same shall returne to oure owne losse and hinderance: as for God, hee remayneth alwayes safe and sound. It is true that (as much as lieth in vs) we offend his Maiestie, and abolish his iustice, and are guiltie there∣of. But yet can it not bee sayd that wee can diminish anye¦thing of God, or that we can robbe him of that whiche he hath, or that we can reach vnto him, to do him any iniu∣rie. No truly. Therefore a man shall hurt none but hym∣selfe: and likewise the profite that commeth of him retur∣neth to his owne persone. And heerein wee see the inesti∣mable goodnesse of our God. For hee commaundeth vs diligently, and declareth vnto vs how we should liue. And why doth he so? Is it bycause he would play the good hus∣band? To say, I shall take some profite thereby? No surely. But bycause he procureth oure welth and saluation. If I should serue without respect of mine owne profite, and be so carefull of some mans benefite, that I should go and sollicite him, saying, he must do this and that, & be at him euening and morning to pricke him and stirre hym fore∣ward to set some order in hys affayres, and of all this no profite shoulde redound vnto my selfe: were not this a token of a rare and singular loue? And euen so doth oure God deale with vs. And yet what is he? VVhen we per∣ceiue his infinite Maiestie, and consider how he vouch sa∣feth to thinke vpon our saluation, and to be so carefull of it: must we not needes be touched to the quicke. Yea and as it were rauished and astonished at such bountifulnesse? and now what an vnthankfulnesse is in men, seeing that whereas God can win nothing by them, they are become so hardharted and dull, that when hee sheweth them the way of saluation, and exhorteth them too come vnto it, they will not vouchsafe to go one foote forward, but ra∣ther go backeward. There is no excuse when wee bee so vnthankfull to the bountifulnesse of oure God. There is yet another thing namely that although our God receiue nothing of vs: yet pretendeth as he were bound vnto vs. Haue I neede (sayeth he) of any thing that ye bring mee? No: for he can receyue nothing of vs. It is true: neuerthe∣lesse God accepteth our doings, and maketh accounte of

them, as though they were of some value: according as we see he likeneth himself to a husband man that hath a vine∣yard, which when he hath caused to be dressed, he gathe∣reth wine of it, or that hath a feelde, and reapeth corne of it. God in vsing such similitudes, declareth that hee do the so account our works, that they are vnto him as pleasant and sweete sacrifices. And also he sayeth that when we do good to the poore, it is as if we did it euen to hym, and he accepteth it as done vnto himselfe, euen as oure saui∣our Iesus Christ himselfe speaketh of it, saying: whatsoe∣uer [ 10] ye shall do to one of the least of my mēbers, I accept it as if it had bin done to mine owne persone. Seing then that our God abaseth himselfe so farre as to make hym∣selfe subiect to the state and condition of a mortall and corruptible man, and sayeth that he receiueth whatsoeuer we do vnto our brethren, although we can bring him no∣thing, and willingly bindeth himselfe vnto vs, when he is not in our dept: on our part, when we see all this, must we not needes be rauished with admiration of this so great a gentlenesse as our God vseth towards vs? So then let vs [ 20] note well how it is sayd in this place, that when a man shal haue taken paynes to leade a godly and vpright life ac∣cording to the commaundements of God. It can not bee sayd, that in all his life he hath profited God any thing at all. He hath only done himselfe good. But yet our God to encourage vs to do well, will accept the things whereby he taketh no profite. He requireth it as though hee were the better by it, and declareth that we shall not leese oure labour thereby, neither that it shal be a thing vnprofitable for vs. This I say is the intent of our God: when he incou∣rageth [ 30] vs to leade a good life. Furthermore let vs knowe to what end this is spoken vntoo vs in this place: for wee must keepe in remembrance this circumstance that I haue spoken of, that is to wit, that when we come to make our account before God, we must forget al these foolish ima∣ginations which we conceiue, that we can bring him suche gayne as we should deserue ought at his hand. Let al thys (I say) be throwne downe. And why? Hee is not as a crea∣ture that needeth the ayde and help of an other, hee stan∣deth in neede of nothing, but is content with hymselfe. [ 40] Forasmuch then as our God is by no manner of meanes bounden vnto vs: let vs learne too humble our selues be∣fore him, and let vs be sorie for our sinnes, yea euen so as we may bee vtterly ashamed of them, and desire God too forgiue vs them. But why should he forgiue vs them? It is not for that I can saye, hee knoweth that I haue indeuered my selfe too leade a good life, and I haue done this thing and that. For what is there that we can so alledge? Surely nothing at all. And therefore let vs forget all these de∣layes, and acknowledge our selues guiltie: for when wee [ 50] haue vsed all these replyes, yet can they not reache vntoo God. VVhen wee haue to doo with mortall men, and vse such flourishes to couer our faults withal: yet are we mar∣uelously ashamed, if it happen that oure lie doo appeare. VVhat shall then become of vs when wee come before our God? And heerein we see how the Papists are decey∣ued. For although they can not denye but that they be in daunger of Gods curse, if he would vse any extremitie to∣wards them: yet will they alledge their satisfactions, and therein play the marchants with God, so that if they haue [ 60] made default in one poynt, they can make amends for it another away: yea they haue their workes, which they call works of sepererogation, which God neuer commanded, these serue too fill vp the holes, when they haue commit∣ted any euill, wherewith God doth vrge them. VVell (say they) if we haue sinned, heere is it that shall make amends for all: yea if the matter were tried by the ballance, yet would there be some ouerplus. To this poynt are the Pa∣pists come, that they thinke it a great absurditie that for∣giuenesse of sinnes shuld be franke and free, and that God should pardon vs of his meere goodnesse. They will easily graunt it to be true concerning the trespas, but concerning the punishmēt, it perteyneth vnto vs to redeeme it. VVhē men be caried away with such pride: must we not say, that they haue quite transformed God, and that they know no more what maner a one he is? So much the more must we note wel that which is conteined heere: that is to wit, that we shall easily persuade our selues, that God is something profited by vs: which is but meere folly, and a vayne fan∣cie. And so when we shall haue conceyued how high he is, let vs learne to acknowledge our faults with al humilitie, and make no replye: for we can lay nothing to his charge, neither can we alledge vnto him that he hath receyued a∣ny thing at our hands, nother that he is any thing boundē vnto vs. Thus much for one poynt. Now it is sayd more∣uer, that God careth not whither we do well or ill, or whither we walke vprightly or no. VVhen Eliphas speaketh thus: he meneth not that God shetteth his eyes, and that there is no difference of good and ill with him: but hee meeneth that for himselfe he forceth not of it. It is true that God as he is the fountayne of al iustice and right, loueth equi∣tie, and if we lead an vpright life, then become wee the I∣mage of God. For it is certeyne that we haue no goodnes in our selues: But it is as we see the sun shineth heere be∣neath, when he casteth foorth his beames. The brightnesse that we see heere beneath commeth not from the earthe: we see the brightnesse vpō the houses, and vpon the earth, and yet it proceedeth not from thence: but it is a bright∣nesse reflected (as they call it) which returneth agayne as the earth receyueth it: it resteth then vpon the earth. For when we behold our selues in a glasse, the glasse hathe no face: but the face of a man presenteth itselfe there, and the glasse representeth it backe agayne. So then when wee do well, it is not of ourselues (for there can nothing be dra∣wen from vs but al filthinesse and beggerie, as we are cor∣rupted of nature) but our Lord poureth his goodnesse & rightuousnesse vpon vs. Then if hee shew vs the fauor in regenerating vs by his holy spirit, that we liue holily, wee are as glasses in the whiche his image is as it were repre∣sented: and this is a brightnesse whiche commeth from a∣boue, but sheweth itself heere beneth. Now for as much as god acknowledgeth al that is good to come of him: this is the cause why he loueth that which is good: as it is impos∣sible that he should do otherwise, seing that he is the wel∣spring and fountaine thereof. Otherwise he forceth not in respect of himselfe: that is to say, for his own profit, or ad∣uantage, that he receyueth therby, he careth not how mē do liue. VVhen men do the worst they can, shal they ther∣by take away the rightuousnesse that is in God? Can they diminish his maiesty? can they abolish his glory & honor? can they shorten the bounds of his kingdom? No, they can not. In this sense then is it sayd, that God careth not what

men do: but concerning vs, let vs cōsider if it be not our fe¦licitie to submit ourselues vnto him, & to yeeld our selues his obedient subiects. And seing that he hauing no need of vs, neither of our life, nor works, is yet so carefull that we should lead a godly life: let vs hereby know the loue that he beareth vs: as it hath alredy bin said that he doth vout∣safe to ioyne vs vnto him, and so to vnite vs, that if we liue wel, he sayth his kingdom is established: if we liue yll, he sayth he raigneth no more. And how is that? Can wee so hinder god, that his soueraine dominiō shuld not remaine [ 10] vnto him for euer? No. And why thē doth he vse such ma∣ner of speach? It is (as I haue already sayd) to declare vnto vs how he loueth vs: as it is said in the eightenth Chapter of the Prouerbes, where the wisedome of God is brought in saying, that his pleasure and delight is to dwell among mē. God speaketh thus to declare vnto vs, that he wil not keepe his goodnesse shet vp and concealed in himself, but wil poure it out amōgst vs, that we may be partakers of it: & that he taketh such pleasure so to lighten vs, to the end we should not be as brue beasts, but know him, & cōceyue [ 20] of him as he teacheth vs, in such sort as we might be lifted vp on high into his kingdome. After the same maner dea∣leth he in al other things: for he delighteth to bestow hys benefites vpō vs, & to giue vs such fruition of them, as he ioyneth himself vnto vs, & vs vnto him. God thē is care∣full ouer vs, that wee should leade a good life, but not for that he hath any profite or harme therby. This is the sūme of that which we haue to note. It is said moreouer. Is it for feare of thee that bee will reproue thee, or go to lawe with thee? Heere it is shewed vs yet more playnely, that we shall get [ 30] nothing, by seeking-delayes with God, as we are wont to do with our fellowes and mates. For what is the cause that men vse so much cauilling in their controuersies and de∣bates which they haue with men, but to defende thēselues to appaise the partie: or else to make him afeard, that hee should no more prosecute the matter with such rigour? As for example. VVhen any man is assaulted, he wil consider: this man pursueth me liuely: what shall I do? then will hee vse some way to scape: or else he will set some one at hys aduersaries tayle, too put a flea in his eare, as they saye: [ 40] Thinkest thou not that thine aduersarie is too strong for thee? Or else he will stirre vp against hym something vn∣der the ground: so that the man draweth backe, and wax∣eth cold, and dareth not prosecute the matter as hee had begon: for he feareth least the mischeefe should fall vpon his own head. So then bicause we are wont to make mor∣tall men afeard, to the end we might escape their handes, and shew them our teeth, and giue them signes that wee haue wayes and meanes to be auenged of them: we think we are able to do the like with God. And what a folly is [ 50] that? must we not needes be voyd of sense and iudgemēt? but bicause men be so arrogant as to think to practise the same things with God which they do to their neighbors: therefore it is sayde, thinkest thou that God holdeth hys peace for feare of thee? Now what is the cause that mo∣ueth men to put their aduersaries so in feare? bycause they consider, this man would do me iniurie, I must stay hym: and although he set vpon me, I will giue him the repulse: or else I wil find some meanes by the law, to represse him. The thing that stayeth vs from troubling one another: is [ 60] that when we purpose to defend our selues, and the wic∣ked seeke to anoy vs, wee haue the law that setteth itselfe betwene both parties: for when we make that our refuge, it stayeth them from executing that which they purposed to do: and thus we proceede, when wee haue to do wyth mortal men. But let vs not thinke that God is ledde with any such affection. For why? what can wee do vnto hym? can we make him hote or cold, as I haue sayd? So then god doth not pursue vs for feare least we should preuent him, and set our foote vpō his throte: for if he would but blow vpon vs, we must needes bee ouerthrowne: and they that so rise vp againste God, what doo they but breake theyr neckes? It is as muche as if a man shoulde breake hys si∣newes and veynes, whiles he laboureth to go vp on high, and can not: hee must needes misse of his purpose, and if he will force himselfe beyond measure, he shall breake & bruse his whole body. This is then a deadly fall. So happe∣neth it when men are come to this diuelish pride to lift vp themselues against God. VVe must not thinke then that our God is afeard of vs: for hee will mocke at such ouer∣weening, as it is sayde in the second Psalme. VVel, it is true, that men make much ado when they conspire togy∣ther. And specially if kings and princes confederate and ioyne togither agaynst the liuing God, and the people al∣so agree with them, they make muche adoo: but it is but here beneath, and mē are but as Grashoppers, as the Pro∣phet Esay speaketh of them. The Grashoppers haue so lōg legges that they can leap: but they must needes fall down agayne by and by. So then they will keepe a great sturre heere: but will they leape aboue the clowdes? No. And in the meane season he that dwelleth in the high places wyll laugh them to skorne. This serueth to shew where Gods seat is, that is to wit, aboue the heauens: so that men can neuer reache vntoo him: hee shall there aboue in his rest laugh them to skorne, whiles they shal make heere much ado. So let vs learne, that when God doth cite vs to ap∣peare, and layeth matter to our charge, it is not for that we be able to do him any hurt: it is not for any respect that he hath of himselfe to stay vs, least we should preuent too giue the onset vpon him first: no surely. VVherfore then? It is to make vs feele the euill that is in vs, that we myght be therby stirred vp to seeke some remedie, and with true repentance come vnto him, to be gouerned according to his will. God therefore when hee punisheth men, seeketh their health, and in condemning mindeth to acquite thē: or else when they be chastised, hee mindeth to ratifie and confirme his iustice, too shewe that no euill shall remayne vnpunished. And there withall also hee intendeth to abate mens pride, for that they delight in their sinnes, & glorye therin. God wil bring down al those things, when he brin∣geth them to iudgement. And so let vs learne, no more to flatter ourselues, when wee haue any remorse inwardlye, and be condemned by the word of God, and men shewe vs oure faultes, and rubbe vs on the galled backe. Lette vs learne, I say, no more to vse any startingholes: for we shall do nothing else but marre our market, for wee may bee sure that God is not afeard of vs as though we could do him any harme: but hee stirreth vs vp too the feeling of oure sinnes, that wee might bee displeased with them: and by thys meanes hee reacheth hys hande vntoo vs, to leade vs too saluation: or else hee mindeth too double our condemnation, that wee may bee so much the more

vnexcusable in that we resist him, and beside the naughti∣nesse that is in vs, do also become so wilfull and stubborn, as we will not bow, when he goeth about to bring vs back vnto him. This is the summe of that which we haue to cō∣sider. Now Eliphas addeth moreouer. Is not thy malice gret? and are not thine iniquities infinite? Truly this is very yll ap∣plyed to the person of Iob (as hath bin already noted) but in the meane season we must holde vs to the generall do∣ctrine, too the ende wee may apply it to our selues▪ as it is needefull for vs. Let vs note then, that by the mouthe of [ 10] a rude man, which had not such wisedome as he ought to haue had for the apt applying of the truth to his vse, the holy Ghost doth shew vs what we haue to do, when wee come to recken with God: namely to know that we are in euery point guiltie, and by all meanes bounde vnto hym, and that he is nothing at all bound vnto vs: and further∣more also that we can do him no harme. And that when he bringeth vs to the law, and condemneth vs, it is not for his owne profite, but for our saluatīon and wealth? Yea let vs assure our selues that euen when we be condemned, it [ 20] is to the end that we might be afterward acquit by hym, least we should fall into that condemnation whereintoo the wicked shall be constreyned to come in the end. On the other side, let vs knowe, that when God bringeth vs thus to iudgement, it is too examine oure sinnes, and too search out our whole life, to the end we should be displea∣sed with our sinnes. But in the meane season when we shal haue ripped vp all that is in vs, and thinke that we knowe what is there: let vs vnderstand that we haue not yet per∣ceyued the hundred part of it. I speake euen of them that [ 30] haue a cleare sight, and flatter not themselues nor foster any euill. For howsoeuer it be, for as much as men be dul, and haue a short and dimme sight, it is certayne that they shall not perceyue the hundreth part of their sinnes. But God who hath a farre more cleare sight than wee haue, knoweth them. If we fall into a sinne to day, and be mani∣festly conuicted thereof, we will committe another by to morrow in the morning: yea and the day shall not passe without a great number of offences and transgressions. And we are euer new to begin agayne. For wee shall not [ 40] be conuinced of one fault only, or of two, or of three, but of an hundred. And so what shal become of vs then? VVhē a man hath well examined his cōscience, and findeth him∣selfe so many wayes guiltie, and then cōcludeth that God knoweth yet a hundred times more: wher can he become therevpon? Must we not needs be astonied at it? must not our heares stand vpright vpon our heads, and we be plū∣ged in the bottome of death? Thus much we haue to note vpon this place: that is to wit, that as oft as in hearing the word of God preached, the vyces wherewith we be spot∣ted, [ 50] are condemned: euery man must enter into himselfe, and make his owne processe, and tarie not till God prose∣cute the law against him, but say within himselfe, Alas I haue offended on this wise, and not only once, nor twice, but so many times and more. And if I haue offended on this wise, ther are diuers other ways: so that if God would turne vp my filthinesse, what a thing would it be? I should be vtterly vndone. This I say would bring vs to humilitie and repentance: so as wee should not bee so slacke as wee haue bin too approch vnto our God: or at the least wee [ 60] should be no more so stubborne to striue against hys cor∣rections. Yea and let vs be so much the more carefull too do thus, bycause we see the most part of men delight and glory in their sinnes: and where they should sigh & grone▪ and be vtterly ashamed, they will be counted good Chri∣stians, yea of the perfectest that may be found. In deede they will say generally: I am a man, and all men must con∣fesse themselues sinners: but yet there is none that dothe better than I: I know none that hath a better will to lyue well than I. And who are they that say thus? Filthy naugh∣typackes, yea and so filthy that the ayre stinketh of theyr wickednesse: and yet will they in this cace make a playne mocke at God. Now (as I haue sayd) if wee examine oure∣selues well, there shall remayne vnto vs nothing but vt∣ter confusion, insomuche that wee must needes acknow∣ledge our selues guiltie, not for one sinne, nor for two▪ but throughly and wholy, knowing that wee are accursed of God, and most miserable, were it not that he hath pitie and compassion on vs. To be breefe, we are heere taught, that men muste not confesse themselues sinners before God lightly, and as it were for fashion sake: (as they doo which thinke it ynough to say: oh I do not denie but that there be some faultes in me.) No, we must not do so: but we must make the burthen so heauie as we can beare it no more. For indeede so shall God be truly glorified: whych is not when men say that they haue some small infirmi∣ties and imperfections in them: but whē with Dauid they speake of the greatnesse of their sinnes, and of the multi∣tude of their iniquities. And as Daniell speaketh of it in his confession: who was an Angel in comparison of other men, and yet he sayeth, I haue confessed my sinnes, & the sinnes of my people. Hee speaketh not as of some small fault: but he sayeth, our sinnes, O Lord, are great and out∣rageous. And so let vs learne to acknowledge what wee are, yea and that in such sort, as God may be truly glori∣fied throughly and for the whole. Thus muche for one point. And what hope may we haue that God will receiue vs, and be fauourable and mercifull vnto vs, if we be not as it were ouerwhelmed with oure sinnes that wee haue committed? Our Lord Iesus sayth not, Come vnto me all ye that say, I am a sinner, there are infirmities in me: no, he sayeth not so. But all ye that are loden and wearie, whose shoulders do bend vnder the weight of your sinnes. These are they that be called of Iesus Christe, too the ende they may find mercie in him, and in his grace: and not they that so mocke with God, making a light confession, and beyng not once touched in their harts. This is it that we haue to note vppon this worde. Furthermore, to come to suche a knowledge, we must particularly examine the sinnes wee haue committed: for a man shall neuer truly say, I am as it were throwne into the bottome of hell, vnlesse hee bee well searched out, and haue considered his sinnes, and marked them well one after another. Vnlesse then wee do thus particularly examine our selues, we shall neuer per∣ceyue our iniquities to be infinite and innumerable. For this cause is the matter heere couched in this order. For Eliphas after he hath pronounced in generall termes, that the sinne of Iob was great and his iniquities infinite, say∣eth: Hast thou not spoyled him that was naked? hast thou not taken a pledge without a cause? Hast thou not withdrawne the bread from him that was a hungred? Hast thou not denyed hym water to drinke that was a thirst? And in the meane season wast

not thou confederate with men full of violence? This is the cause why God dothe nowe persecute thee. It is true (as we haue already sayde) that Eliphas doth Iob great iniu∣rie and wrong: but in the meane season the spirite of God intendeth heere to teach vs the order whiche wee muste keepe for to be truly humbled before God, least wee be∣come hard harted, and by that meanes prouoke his ven∣geance in striuing against him. To be breefe, let vs note that men shall neuer feele thēselues sinners as they ought to do, except they doo particularly consider themselues, [ 10] and afterwarde enter into an account as it were by par∣celmeale. True it is that wee can neuer make an ende, but wee must alwayes conclude with Dauid: VVho can vnderstande hys faultes? But yet wee maye not there∣fore say, that thyngs muste bee passed ouer lightly, and not bee searched out to the ground. If an earthly iudge can bee sharpe witted, and attentiue too heare a pro∣cesse, which is but for the life of one man: must not we, I praye you, when wee haue offended oure God, haue therein a greater care? yea and when the processe is not [ 20] criminall, but onely for some small summe of money: yet must the iudge looke neerely too it, too see whether there bee witnesses too it, whether in their processe they haue proceeded aright, and that the things be verified: and yet the controuersie shall bee but for ten or twentie Florens, for an hundred crownes, or for some other tryfle. And if the iudge doo not his duetie, hee muste needes bee counted guiltie before God as a theefe: for he is worse than a theefe, seeyng that he stealeth an other mans goodes and substance, and that which apperteyneth [ 30] to one, he gyueth vnto another. And when God dooth so farre honour vs as too make vs iudges of our owne liues, yea and doth it for our saluation: shall we, I pray you, be excused, if we be negligent, and close vp our eyes at that which is so good and profitable for vs? It is certayne that wee shall not. So then let vs wey well that whiche I haue touched: that is to wit, that men shall neuer truly knowe themselues sinners, as they ought to do, and as it is requi∣site, vntill they haue examined their liues particularly. And indeede we see how Dauid vseth the matter. For one [ 40] fault onely bringeth him into the middes of the sea: when he seeth that hee hath committed so heynous an offence before God, as to be the cause of the cruell murther, not onely of one man, but of many, whyles he went about to kill Vrias. Therefore when he saw the wickednesse of hys sinne, the enormitie thereof constrayneth him, not onely to thinke vpon that fault alone, but also to consider hym∣selfe more neerely, yea and to behold himselfe as in the mids of the Sea, and to condemne himselfe vtterly. Thus also must we do. And therefore the popish shrift was a di∣uelish thing▪ when they would haue men shriue thēselues in the priests eare for to spew out their sinnes there, as if a drunkard should go spew out his wine, when hee hathe taken in somuch that hys stomacke is not able too beare it. God then will not haue vs to make such a confession: for it is cleane contrarie and repugnant to hys word. On the other side also hee wyll not haue vs too saye, at one word, I haue offended: and to passe ouer the coales light∣ly (as the prouerb is heere in this countrey) but to cōsider ourselues neere at hand, and euery man to enter into hys owne conscience, and to acknowledge thus: well, I am not onely giltie before God for one fault alone, but for such a fault and such a fault: and not onely for one tyme, but I still fall to it agayne. VVhen we examine ourselues thus after suche a speciall sorte, wee may well conclude: Lorde our iniquities are infinite, oure transgressions are innumerable. Thys is it wherein God will bee glorify∣ed. Thus muste the poore sinners bee touched too the quicke, and wounded in their conscience, that they maye bee displeased with their sinnes. In deede they that con∣fesse themselues in generall termes and saye, I am a sin∣ner as all other men are: do well declare that they bee not touched inwardly in the bottome of their hart, and that they cannot tell what it is to know their sinnes for to be displeased with them. But as for vs, let vs learne to searche all our sinnes euen to the bottome: and when wee haue gathered any number, let vs knowe that there is a hun∣dred times more, and let vs be ashamed in ourselues, and acknowledge the condēnation, sighing before God, and saying: alas Lorde, it is true that our sinnes are many in number, and our iniquities infinite: but lette the multi∣tude of thy mercies be poured vppon vs, as Dauid spea∣keth of it. For the only way to obteyne forgiuenesse of all our sinnes, is when it pleaseth God to couer them, & of his goodnesse to do them away, and to clense vs from thē by the power of his holy spirit.

Now let vs fall downe before the face of oure good God with acknowledgement of our faultes desiring him to make vs haue a better feeling of them than wee haue had: and on the other side too make vs beholde his holy maiestie, to the end that beeing as it were quite throwen downe, we may be raised vp againe by none other meanes but by his mercie and grace which hee hath shewed vs in our Lord Iesus Christ. And in the meane season lette vs come and yeeld ourselues to the great sauiour, as he cal∣leth vs vnto him to reward vs with the crowne of glorye, hauing no respect too so many miseries as are in vs. So shal we al say, O God most mighty & heauēly father. &c.