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

The .xciiij. Sermon, which is the first vpon the .xxv. Chapter.

THen Bildad the Suite ansvvered and sayde:

2 Soueraintie and terrour is vvith him that maketh peace in his high places.

3 Is there any number of his armies? and vpon vvhome doth not his light shine?

4 VVhat rightuousnesse shall be attributed vnto man, if he be compared vvith God? to him that is nothing? and hovve may he be cleane that is borne of a vvoman?

5 Behold he vvill not giue light vnto the Moone: the Starres are not cleane in his sight.

6 And hovv much lesse man of vvind, vvho is but rottennesse, [or] the son of man vvhich is but a vvorme?

FOrasmuch as wee be so greatly giuen too stande in our owne conceyto, the ground of which follie is, that we thinke not v∣pon God nor what his Maiestie is: wee haue here a verie good and profitable counsell, that as oft as wee be tempted too take any glorie too oure selues, wee must cast vp our eie vpon God, and consider throughly [ 10] who he is, what his power and might are, what his righ∣tuousnesse is, and what all his glorie is: and then will all our brauerie be soone layed a water. For in steade of be∣yng puffed vp with pride, and sotted with ouerweening, the onely regarde of God is ynough to quayle vs in such sort, as we shall be ashamed in our selues. Ye see then for what cause the holy Ghost dooth nowe in the person of Bildad giue vs this warning, that God ought of right too haue the cheefe soueraintie, and we to be afrayde when we do but thinke vppon him, considering the order that [ 20] he hath set in heauen, and in all the worlde: and that wee ought to know our selues to be so farre off from hauing any thing that may bee of value before him, as that the starres which shine bright vnto vs, are darke vntoo him. Seeing the cace standeth so, what remayneth for men to do? For notwithstanding all their brauerie, they bee but wormes and rottennesse. And if they would glorifie them∣selues aboue the Starres, what were it? VVere not their follie ouergreat? So then we see that the end wherevnto the things tende that are conteyned heere, is that forso∣muche [ 30] as men cānot humble themselues so long as they looke downeward: here god is set before their eyes with his Maiestie, too the ende they should knowe there is no cause for them to set any store by themselues. For who∣soeuer exalteth himselfe before God, must needes bee brought lowe. And Bilded too make vs perceyue howe greatly we ought to feare and reuerence God, alledgeth heere, that he maketh peace in his high places, that is too say, disposeth the order of heauen in suche wise, as men see there is a peasable and well ruled gouernment. This may [ 40] be referred too the Angelles, according as wee say in our prayer, Thy wil be done in earth as it is in heauē. VVhich doth vs to wit, that God is yll obeyed heere beneath, by reason of the rebelliousnesse which is in men, bicause we be fully fraughted with many wicked lustes, which cānot submit themselues to his rightuousnesse. And so we de∣sire, that as the Angelles are wholy conformable to gods will and seeke nothing but to please him in all respects: so it may please him to reforme vs, & to make his raigne and dominion peasable here beneathe, by correcting the [ 50] vnruly affections that are in vs. Therefore a man might referre this sentence to the said parcell of the prayer that is spoken of the Angels. Howbeit there is no doubt, but Bildad looked further: that is to wit, to all the whole go∣uernance that wee perceyue in the order of heauen. So then although the Sunne be as it were an infinite bodie to our sight, and moue so swiftly as it might seme that he should confound all things: yet could not any man rule a clocke in like compasse, that is to say, he could not make it to kepe his course so iust. No it is not possible. VVe see [ 60] the like in the Moone, and in all the Starres. For although the number of them bee infinit: yet is there no disorder, but all things are as well disposed as can be. VVherefore not without cause doth Bildad alledge here, that God ma∣keth peace in his high places: And it is not onley in his hea∣uenly creatures, that we see his raigning: but also he dis∣poseth the whole order of the worlde in suche wise from aboue, that although things be disordered and moueable▪ here, and that there be many chaunges and troubles, yet notwithstanding God fayleth not to lead them al to such ende as he hath ordeined & appoynted in himself. True it is that if we looke downwarde, wee cannot see this go∣uernment so peasable as it is set forth here. But if we loke vp too Gods prouidence, it is certain, that euen in the middes of al the turmoyles and alterations of the world, we shal perceyue that god gouerneth al as seemeth good to himselfe. Now we see what is imported in this saying▪ that God maketh peace in his high places: that is to say, hee brideleth his creatures in such wise, that for al the chaun∣gings which men see, yet fayleth he not to gouerne still, and all things fall out as he will haue them, according as he guydeth them by his ordinance. Seeing the cace stan∣deth so, let vs conclude, that it is good reason that all power, soueraintie, & feare, should be yelded vnto him: that is to say, that we should honour, feare, and worship him, as the partie that hath dominion ouer vs, & with all reuerence acknowledge him to be the mayster and soue∣rain Lord of heauen and earth. At the first blush this talk might seeme superfluous. But when we haue well consi∣dered what hath bene touched before: we shal wel see it is not without cause that Bildad reporteth heere the go∣uernment & dominion that god hath ouer all the world▪ For that saying runneth roundly out of our mouth, and we can talke of God wel ynough. But in the mean while we cōceyue not his Maiestie, we make as it were an ydoll of that. True it is that we will not be acknowne of it▪ no, we would euen abhorrre to do it: but yet do we not yelde God the power that is due to him, and whiche we ought to conceyue in him. For we talke of his maiestie, and his name runs roundly in our mouth, as in way of cōtempte▪ and oftentimes wee talke of him in way of scorne, and mockage. It is to bee seene that men are out of measure heathenish, and that wheras al knees ought to bow, and al creatures to tremble when mention is made of the name of god: we be so bolde as to yeeld no reuerence nor low∣linesse at all. To be short, men acknowledge not the Ma∣iestie of god, neither conceiue they his power to humble and submit themselues vnto him, as they ought too doo▪ Therfore whē there is any speaking of god, he had neede to be qualified vnto vs: that is to say, to be vttered in such wise as we may conceyne him. And that is the cause why the holy Scripture doth so oftentimes adde tytles to him, and is not contented with his single name, but termeth him the Almightie, the Alwise, the Alrightuous, the only im∣mortall in himselfe, the maker of all things, and the gouetno•• of all things. To what purpose is this sayde, but to waken men, which are ouersluggish, and honour not God as he is worthie. To be short loke how often the scripture gi∣ueth God any names of honor, it is an vpbrayding of vs with our vnthankfulnesse and dulnesse, in that wee yelde him not his due, but (as much as we can) do rob him of his power and glory, or at leastwise take him not to be as he••

is to honor him, & to humble ourselues before him, and to exalt and magnify him as he deserueth. And therefore when it is sayd that God maketh peace in his high places, and gouerneth the world in such wise, as mē see that all thin∣ges must stoupe vnto him, and that notwithstanding the rebelliousnesse and stubbornnesse which is in men, yet he ceasseth not to performe the execution of his ordinance: let vs learne not to sit any lōger asleepe, nor to dally with God as we haue bene wont to do: but to tremble before his maiestie. And aboue all things let vs remember the [ 10] conclusion that is made heere, namely that hee hathe so∣ueraine dominion and awe ouer vs: that is to say, that we must not only be subiect to him, but also tremble with al feare, and so stande in awe of him, as we be not so foole∣hardie (or rather mad) as to striue agaynst him, or to dis∣pute against his doings, or too murmure as though there were any fault to be foūd in his works. Thus then ye see how all mens mouthes are stopped here, to the ende that being bereft of their foolish presumption, they may learn to tremble at the presence of God, and to knowe how it [ 20] is he to whome they must yeld all obedience. And that is the cause why Bildad addeth, Is there any number of his armies? and vpon whom doth not his light shine? VVhen it is sayde that his armies are without number: it is too shewe that men are woorse than mad when they matche them∣selues after that sort againste God and bid him battell. True it is, that they will not doo it expresly. But yet is it impossible to murmure against God, and to repine at his iudgements, or to bee displeased with any thing that hee dothe, but wee must make warre against him. And why? [ 30] For wherein consisteth the souerayntie and dominion which he hathe ouer vs? In our acknowledging, not only of his power: but also of his infinite goodnesse, wisedom, righteousnesse, mercie, and iustice. VVhen we haue that once: then do we glorify him. VVell then, if men thinke Gods doings vnreasonable, if they blame him of cruelty, if they chafe agaynst him through impaciencie, or if they bee offended at any thing that he dothe: out of all doubt they go about to bereeue him of his diuine glory, & that cannot be done without making of war against him. And [ 40] so whensoeuer wee glorify not God in his infinite righ∣teousnesse, goodnesse, power, and wisedome: it is as much as if wee made some defyance to him, to rise vp agaynste him. But what is it that mortall man taketh in hand? It is said heere, that Gods hosts are without number. Beholde, all the Angels of heauen are warned to defend the honoure of him that formed and created them. Likewise all his creatures are fully disposed to auenge his maiesty, which is so assayled by vs that are but wormes and rottennesse. Therefore let vs marke well too what purpose mention [ 50] is made heere of Gods hosts or armies It is too the ende we should know, that as oft as men presume to murmure against God, & to blaspheme his iustice: they must haue as many deadly enimies as there bee Angels in Heauen, the number of whome wee knowe to bee infinite. Also it behoueth them to knowe, that all creatures are armed to runne vpon them. For to what end hath God created all things, but that his glory shoulde shine foorth in them? But if men submit themselues to God willingly, and yeld him the honoure that belongeth vnto him: that which is [ 60] spoken heere of his armies, or hosts, shall not serue too fray them, but rather to glad them. And surely when the scripture telleth vs that God hathe many thousandes of Angels about him, redy to do his commaūdements: what intendeth it else but too make vs vnderstande, that when god hath receiued vs to his fauoure, he is strong ynough to kepe vs safe, notwithstanding that we bee assayled on all sides? Therfore when men vtter all the force that they▪ haue, practizing this and that to destroy vs, yea and when the diuell himselfe riseth vp against vs: wee must not bee afraid. VVhy so? Bycause God hath his heauenly armies to defēd vs, according as it is said that the Angels incamp themselues round about vs: and that hee hathe appointed his Angels to guide vs, so as the faythfull person shal not stumble. VVee see then that the infinite number of An∣gels serueth to comfort vs, to the end wee might bee sure that God will succoure vs at our neede, and that he hath wherwith to do it. But like as the faythfull that leane vn∣to God, and submit themselues to him with al humility, are preserued by the multitude of the Angels: euen so, al they that striue agaynst him, all they that are proude, and all they that are sturdy, must be inforced to feare him, & too vnderstande that when they set themselues after that fashion against God, they haue to do with many enimies beside: insomuche that all the power that is in the Angels shall fall vpon them too ouerwhelme them, and all crea∣tures shall serue to maynteine the glory of him by whose power they haue their being. And therfore let vs remem∣ber well this sentence where it is sayde, that the armies of God are without number: and therevppon let vs assure our selues, that it is to no purpose for men to conspire against vs: for when they shall haue assembled all their forces to∣gither, yet shall they not be to strong for vs, but God shal alwayes get the vpper hande of them. VVherefore let vs not deceiue our selues when wee see ourselues well ac∣companied, & a greate number of people gathered about vs. And why? For we may all be confounded in one mo∣ment by the hand and power of God. Againe, although he alone be ynough, eyther too saue vs or too destroy vs: yet moreouer he hath his armies redy furnished after an incomprehensible maner, which shall set vpon vs when∣soeuer he thinketh good. Therfore let vs stande in feare, and let vs learne (as I sayd) not to bee proude when wee see the world hold on our side, & a great power to main∣teyne vs. For all that geere shall stand vs in no sted, con∣sidering the great power of God that is declared heere. And hereby a man maye see, howe sore the vnbeleefe of men is blinded. For it is put too our choyce whether wee will haue the Angels of heauen, to watch about vs, and to gard vs, and to be seruants of our welfare: or whether we will haue them against vs, and to be our deadly enimies. Behold, God vseth suche goodnesse and grace towardes vs, that he appointeth his Angels too do vs seruice, as the scripture auoucheth: he will haue vs garded by them, and therewithal he affirmeth thē to be powers, as who should say, he stretcheth out his hande ouer vs too the ende hee might maynteine vs. Of whome then is it long that wee bee not guyded by the Angels, and that they garde vs not from al harme? It is euen long of ourselues who cannot take the benefite that is offered vs. VVe neded no more but to receiue it: & what do we? VVe are so farre off frō receiuing the good turne that god offereth vs, that in de∣rogation

of his maiestie, we fall to prouoking of his An∣gels too arme themselues too oure ruine and confusion. Needes then must we be bereft of our right mind, and as it were bewitched of the deuill, when wee had leuer too haue the Angels to be our enimies, than the ministers of our welfare: for they be redy to helpe vs and to guide vs, so we bee members of our Lord Iesus Christe, and yelde obedience vnto him as our head. And so, as oft as there is any speaking of God, let vs learne not too conceyue any dead thing of him, but to thinke in such wise of his glo∣ry, [ 10] as it is set foorth to vs heere. And forasmuch as we be very dul. Let vs beare in mind that God hath his armies, and an infinite number of Angels redy too execute hys commandements, and that (ouer and besides that) al crea∣tures obey him as good reason is they should. VVhereas it is consequently said that the light of God shineth vpon al men: it is expounded that God doth so shedde foorth his benefytes vpon all, as men may perceiue some sparks of his goodnesse and wisedome throughout all thinges: howbeit that specially it is restreyned vnto men: for that [ 20] is the point wherin the light of God appereth, according as it is said in the first chapter of saint Iohn, that God not only gaue his creatures their Beeing, at the firste begin∣ning, but also quickened them too mayntayne them in their state, euen by the power of his woorde: and as tou∣ching men, togither with their life, hee gaue them also a light. Ye see then that all creatures haue life in our Lorde Iesus Christ, who is the euerlasting word of God: but we haue a more noble and exquisite life than haue eyther the beastes, or the trees, or the frutes of the earthe. VVhy [ 30] so? For wee haue vnderstanding and reason. So then, the light of God shyneth vppon men. And seeing we bee so greatly beholden and bound vntoo him: are wee not so much the more blame woorthy, if wee deface that light? Yes surely are we. For we must come back to that which Saint Paule saith in the Acts, that if we went but groping like blinde folke, yet should Gods glory bee perceyued. VVhy? He dwelleth in vs, wee neede not too seeke farre for him, it is in him that we haue our life, mouing, power and being. Thus yee see that the exposition of this sen∣tence [ 40] hathe bene taken to be, that God hath so bound vs vnto him by making vs partakers of his light, as wee bee toto vnthankfull if we go about to deface his glory and yeld him not his due. And wherefore? For a man cannot so much as stirre himselfe, but he feeleth that God dwel∣leth in him. Of him we hold our life, and it is he whome wee may thanke for making vs reasonable creatures ra∣ther than beastes. For why are wee of more value than Oxen and Asses, but bycause it hathe pleased God too preferre vs before them? So then, the saide brightnesse [ 50] wherewith God inlightneth vs, is an occasion too vs too exalt his glory, and to submit ourselues vnder his hande, Thus you see one exposition that men make of this text, which cōteyneth a good doctrine. But whē al is through∣ly cōsidered, Bildads meening is not, simply too shew that God hath spred out his light vpon vs, to the end to gyue vs vnderstanding and reason: but to shew that we cannot eschue his presence, but must be faine to walke as it wer before him, and that he seeth all thinges, and hathe (as ye would say) his eye vpon vs. Ye see then that Gods sprea∣ding [ 60] out of his light vpon vs, is as much to say, as that we cannot hide our selues from his presence. And this is ac∣cording to the matter that he hath talked of al this while For like as he saieth, that God hath his Angels as howge hosts redy to do him seruice: so now he addeth, that doo what wee can, wee cannot eschew Gods presence. True it is that wee leape about like Grassehoppers, and hope too play the horses that are broken looce: but yet in the ende wee must bee fayne too yelde vnto God. And why? For his brightnesse doth so shine vpō vs, that wee cannot eschue him as if we had to do with a mortall man. Ther∣fore whensoeuer we be tempted to such ouersight as too imagin that we may eschue Gods hande, let vs learne too conclude thus: Yea? and whither shall wee goe? For wee know that his power is spred ouer all, bycause his sighte is endlesse? If wee were gone intoo the bottome of the earth, yet should not he ceasse to see vs and to marke our doings. Then let vs be no more so foolish as too lifte vp our selues against God, assuring ourselues that it is to no purpose for vs to tosse and turmoyle and to make many enterprises and conspiracies: for they shall not auayle vs, but hee will still beholde vs and marke vs. And this is as common a lesson as any in the holy scripture: but wee beare it ill away, or at leastwise we do ill put it in vre. For proofe whereof, if wee remembred that God beholdeth vs, and that he marketh all that euer we do or say: I pray you would we not walke in another manner of feare and warinesse than we do now? But tush: wee feare none but men, we bee safe ynough if wee haue no witnesses heere beneath. Thus yee see that the cause why men giue head too all their wicked lusts, is for that Gods spirite beareth no sway with them, and for that they passe not too con∣ceiue cursed things, and to purpose vppon them in theyr harts, prouided alwayes that no body can accuse them. So are there very few that set Gods shining vpon them, before their eyes. For if they bare that shining in remem∣berance, surely it would be ynough too suppresse all their wicked affections, and too ridde them of all the fancies wherwith they be puffed vp. And truly if we be ashamed of men: how much more ought he to moue vs that is the iudge of all men? For if men iudge vs, it is not of theyr owne authoritie, nor in their owne name: they doe but only perfourme the iudgement of God, to whome alone all iudgement perteineth. But behold, God seeth vs, and yet for all that, we yeld him no reuerence: wee passe not of the prouoking of his wrath against vs. And howe may that be borne? So then, if wee remember well this lesson, that God sheadeth out his light vppon all men: surely it will be a good bridle to make vs walke in all purenesse of conscience, not only for amending the faultes that wee commit outwardly towards men: but also for amending of all the euill and hypocrisie that is hidden within vs. Thus yee see in effect what wee haue too marke in thys streyne. And after that Bildad hath sayde so, hee addeth, VVhat righteousnesse then shall be attributed to man in com∣parison of God? word for word it is, with God. And how can be that is borne of woman cleere himselfe? This is as an au∣thenticall summoning of vs, to shew vs that we be starke fooles to set store by ourselues, and to beare ourselues in hand that we haue any righteousnesse or vertue, or any thing else in vs that is worthy of prayse. The theefe that is abrode in the woods stāds not in awe of iustice▪ nor of

any thing else. True it is that he alwayes carieth a feare∣fulnesse about him: according as it hath bin seene heere∣tofore that God ingraueth such a feeling of mens sinnes in their harts, as they must needes bee their owne iudges & condemne themselues. But yet for all that, the theeues runne royot stil, so as they passe not to cut as many poore wayfarers throtes as they meete with, if they can catche them at auauntage. Yet notwithstanding afterward, whē they bee laid vp, and see their payment at hande: then all their hardnesse is laid awater, the rage is quite gone that [ 10] made them so beastly before. Euen so is it with vs. For so long as we know not that we must yeld an account a∣fore God, ne conceiue his infinite power and the soue∣reyntie that he hath in himselfe: there is suche ouerwee∣ning in vs, as we sticke not too magnify ourselues aboue the clouds. And if a man speake too vs of righteousnesse, we will easly find it in ourselues, for our vices are vertues to vs. Lo how men are besotted with such a loftinesse as they cannot know themselues, till God summon them before him, and draw them to it as it were by force. For if [ 20] they knew themselues: there would be no more self esti∣mation with them. That is the cause why Bildad sayeth expressely, can a mortall mā iustify himselfe before god? This saying is of great weight: as if he had saide, Goto, so long as men are among themselues, they may haue good opinion of their owne vertues▪ and euery of them maye say, I am an honest man: yea and when they shall come to the putting of themselues in balance, they will esteeme muche more of themselues than of other men, saying. This man hath such a fault in him, and that mā hath such [ 30] a vice. VVee can maruellously well skill to controll other men, and too abase them: but in the meane time wee will not be acknowen of our owne infirmities, wee couer thē as much as in vs lieth. And if ther be neuer so little a drop of vertue in vs, or at leastwise if there seeme too bee any: (for all is but smoke as we shal say anon) we would haue God to set such store & estimation by vs, that he should vncloth himselfe to cloth vs. Ye see then what the pryde of men is, so long as they looke no further than among themselues. But when we come before God and knowe [ 40] what we be, and enter into the examination of our owne life: then for feare of his maiestie: which suffereth vs not to wrap vp ourselues in hipocrisie and vntruth: we forget all these foolish braggs, wherwith wee were abused for a time. And so according too that whiche is declared heere, whensoeuer we bee tempted with pride, and imagine our selues to haue any vertue in vs worthy of estimation: let vs learne to cite ourselues before God, and let vs not tar∣rie till he draw vs too it, but let euery man do his duetie towards himselfe. For ye see howe our Lord sheweth vs [ 50] the manner of proceeding whiche we ought to holde vs too. Then if a man doe at any time beare himselfe in hand, that he hath I wote not what to vaunt himself of: to correct that follie and statelinesse, let him but onely con∣sider with himselfe, what he is? And to know what we be, let vs go vnto God. For a man neuer knoweth himselfe, so long as he looketh but vpon himselfe, or dothe but cō∣pare himself with his neighbours. But we do then learne to know ourselues, when we lift vp our eyes a highe, and make account to come before the iudgemēt seate of him [ 60] that knoweth al things, and is not like mortall men that content themselues with pety trifles, before whome wee cannot make our cockleshels go for payment, as in deede all the things that are of much estimation heere, are no∣thing worth there. Therefore when we perceiue that all these things vanish away before God: then we learne to submit ourselues vnto God, & to bee no more so puffed vp with pride. And for that cause it is sayd, Howe can man (namely that he is borne of woman) iustify himself in respect of God? Howebeit forasmuche as there is nothing harder than to bring men to reason, and to rid them of the saide vaine selftrust wherwith they are abused: here Bildad ad∣deth, that he will not shine vnto the Moone, and that the stars are not pure before God: and therfore what is man who is but a worme, or the sonne of man who is but rottennesse? True it is that this saying may be expounded diuers wayes: that is to wit, that God wil not shine so farre as too the Moone: or else that he will not streine his tent so farre, that is too say, that hee will not voutsafe too come neere it: and that the starrs are not pure, that is to say, al creatures (in which neuerthelesse we see great noblenes) must bee as it were estraunged from God: and there is a great space betwixt him and them. And this is sayde expressely, bycause the creatures aboue are excellenter than the creatures heere beneath. But how soeuer it bee, God is so farre off bothe from the Moone and from the starres, as there is an end∣lesse distance betwixt them. And how then shal we come neere him? This exposition is fit ynough: and in good sooth, whether a man conster it Shining or streyning of his tent, it commeth all to one end. To be short, Bildads mee∣ning is, That if our Lord listed to call his creatures before him, he should finde no brightnesse in the Moone, & the starres shoulde bee darkned. Neuerthelesse, they bee the thinges that enlighten the worlde: and yet notwithstan∣ding they must all needes bee vtterly drowned when the maiestie of God commeth in place. Nowe let men stande in their owne conceyte and boast themselues. VVhere bee the wings too carrie vs so high as wee may take the Moone in our teeth (as they say) or as wee may stye aboue the starres? VVhen wee thinke to haue any thing in our selues, assoone as wee come before God, all is swallowed vp and brought too nothing by reason of his incomprehensible glorie. Now then wee see in what case men are when they will glorifie themselues. Needes (say I) must Satan haue bewitched them: for it is all one as if they would flye aboue the stars. And are they able to do that? If a manne woulde caste himselfe but foure paces downewarde, it were ynough too breake all his sinewes, yea and his necke too. But as ofte as wee haue any thing too boast of, wee make suche leapes as were ynough too breake the neckes of menne, yea and of Angels too, as ye woulde saye. Then muste wee not needes bee woorse than madde, as I sayde afore? Lo what Bildads meenings is. Furthermore, where as some expounde it concerning the Eclipses of the Moone: that can by no meanes agree: For the sense is more simple: namely, that the noblest creatures, whiche seeme too haue euen some godhead, are nothing at all when they bee compared with God. All of them must bee abased, and God alone continue in his state: so as it behoueth vs to knowe, that there is no∣ther righteousnesse: power, nor wisedome, but in him onely, and that all the reste is but vanitie. Yea, but for all

that, experience sheweth that the Sunne is not darkned, nor the Starres neyther. Yes surely too our sight. Againe, it behoueth vs too marke, that the brightnesse whiche they haue, is borowed of another: they are as it were lit∣tle sparkes, wherin God sheweth his glorie. And so there is neyther Sunne, Moone, nor Starres that can glorye in aught of their owne. Besides this, if God should set him∣selfe agaynste them: their light with the light of all the rest, must nedes be darkened. For if the Sunne take away from vs the light of the Starres: I praye you what would [ 10] Gods infinite brightnesse doo? Nowe haue wee Bildads meening. Euen in the Moone (sayeth he) there shall bee no brightnesse, neyther shall the Starres be pure in Gods presence. As if hee had sayde, True it is, that wee see light shead through the whole worlde, oure eyes receyue it, & wee are glad of it. But yet so farre off is the same from being any thing before God: that if we come, euen to the body of the Moone, and to all the Starres of the Skie: all the light of them (sayth hee) shall be darkned and vanish away in comparison of Gods glory. And now let vs come [ 20] vnto men. VVhat are they? VVhat are they able to doo? VVhat is their power? VVhereof can they boaste? They be but wormes and rottennesse: and yet will they needes iustify them selues. Now remayneth to put this lesson in vre, and to apply it too our vse. Heere it is shewed vs, that when wee come before God, wee can bring nothing that is woorthy of prayse. Men then are vttered here too bee voyde of all goodnesse, and that they haue not so muche as one drop of righteousnesse, whereby to purchase them selues estimation, but must bee fayne too yeelde them [ 30] selues giltie, acknowledging that there is nothing else in them but wretchednesse and miserie. Nowe if men were wel acquaynted with this doctrine, wee should not nowe adayes haue so many iarres and braules as wee haue with the Papistes. For they on their side esteeme highly mans owne free will, as though men had some power too dis∣pose themselues too Godwarde. True it is that they can welynough confesse that we bee weake, and that we bee not able too doo any thing at all of themselues without Gods helpe, and without the direction of the grace of [ 40] his holy spirit But what? Therewithall, they attribute a certayne preparation to men, and afterward that they be workfellowes with God in furthering his grace, working in common with him as his companions. And when they haue laide that foundation, they fall to attributing of this and that too men, so as there is none other talke among them, but of magnifying men for their vertues and me∣rites. For although they graunt alwayes that wee haue neede of Gods mercie, yet do they blow the bladder full of winde to stuffe it out withall: that is too saye, they im∣brewe [ 50] it with their diuelishe dogtricks, too beare men in hande that they merit, and that God accepteth them af∣ter as they bee worthy of his grace, and hathe always re∣spect too their vertues. Lo howe men are puffed vp with wind through the diuelish fancies that reigne in poperie. And furthermore (say they) if wee do amisse, wee haue works of supererogation or ouerplus, wherwith to make amends vnto God for our sinnes. And although we haue offended him, and know that hee will not forgiue vs our sinnes, yet can wee bring him some recompence and sa∣tisfaction, and that is a meane too make him at one with vs. But if the things that are shewed vs heere by Bildad, and which we haue seene heretofore were well knowen: all those disputations would be laid downe. But what? It is an easy matter for the Papists to iudge so at randon of mens righteousnesse, merites, satisfactions, and free will. And why? For they looke not vnto God, but are falne asleepe in that vayne imagination which they haue con∣ceiued of the iustifying of mē by their owne good deeds. And therefore it behoueth vs too marke well this verse. Then for a conclusion let vs note, that if wee can cite our owne consciences before God: it will humble vs in suche sorte, as there will bee no more seeking to presume: but we shall acknowledge our selues to be but woormes and rottennesse, and that there is nothing in vs but filthinesse and stinch. VVhat is to be done then? As oft as mē speake too vs of the meane of our saluation, lette vs learne too consider where it is that we ought to repose all our trust: whiche is, that our God receyuing vs of his owne meere goodnesse, do by his holy spirite purge and clenze vs frō all our spots, and wash vs in the bloud of oure Lorde Ie∣sus Christ, the whiche he hath shed too clenze vs withall, thereby to make vs so pure and cleane as we may be able to stand before his face.

Nowe let vs fall downe before the face of oure good God with acknowledgement of our faultes, praying him that whereas he hath shewed himself vnto vs heretofore it may please him to increace our knowledge further and further, and to make vs so to profyte in it day by day, that in drawing towards him wee may be touched with suche reuerence, as we may desire nothing but to be subiect vn∣to him, and to do him seruice, & specially that sith it hath pleased him to call vs to his seruice, we may determine to imploy ourselues wholly therein, not presuming vppon our owne vertues, nor vpon any thing that can bee in vs, but acknowledging that he of his owne meere grace hath chozen vs to be of his Church and people, and that in re∣ceiuing that benefyte wee may drawe of the fountayne whiche hee hath giuen vs, that is too witte of our Lorde Iesus Christe, and acknowledge that it belongeth too him to giue vs the full perfection of the things which we still hope for. That it may please him, &c.