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

The .xcvij. Sermon, which is the first vpon the .xxvij. Chapter.

IOb tooke vp his parable agayne, and sayd.

2. God liueth, who hath taken away my right, the almightie vvho hath set my soule in bitternes.

3. So long as my breath shall continue, and the spirit of God is in my nozethrills.

4. My lippes shall speake no vvickednesse, and my toung shall vtter no deceyte.

HEere we haue still the same matter that hathe bene treated of heretofore. For Iob vpholdeth, that he was not afflicted for the faults which he had committed, but that there was some secrete reason, and that if he listed to debate & pleade [ 20] the matter, he could iustifie his cace, not agaynst god, but agaynst such as woulde beare him downe that hee was a wicked man, and conclude that the afflictions whiche he indured, were bycause of the greatnesse of his sinnes. Iob then vpholdeth, that the cause which moued God to pu∣nish him, was not that he was wickedder than other men: but for some secret and vnknowne reason too men, and therfore that it behoucth them to mount higher, than to to the ordinarie iustice of God that is shewed in his law. Now wee see what the ground woorke of this chapter is. [ 30] And therfore it is sayd, that Iob tooke vp his parable newe agayne. And to the intent that the thing whiche he sayeth may be of the more authoritie, he beginneth with a pro∣testation that importeth an othe. God (sayeth he) liueth, who hath taken away my right, euen the Almighty hathe set my soule in anguish: and yet for al that, I wil neuer swarue. And whereas I haue maynteyned my selfe too bee righ∣tuouse: that was not through any pryde, nor for any hy∣pocrisie, nor of any sturdinesse, nor for that I knewe not that God myght afflict mee after that sorte: but bycause [ 40] I am not suche a one as you make mee too bee, nother will I euer graunt that Gods punishing of mee is for my desertes, at leastwyse if I bee compared with other men. For you pretende a false and wicked thing: which is, that God handleth men in this worlde and in this present lyfe according too their woorthinesse and deseruinges. But it is not so: for God doeth oftentymes deferre the punishments which he intendeth too lay vppon men, so as they bee not perceyued till after their death. And on the contrarie part, diuers tymes hee pretendeth signes of [ 50] greate rigour agaynst those whome he loueth, & whiche haue serued him faythfully. Therfore we must not make too much haste of Gods iudgements, nor think them to be executed at the firste brunt: for then shoulde God bee vniuste. VVee see thinges disordered at this present: and what a thing were it if wee looked and hoped not for a redresse hereafter in tyme too come? God were woorse than blind. For we haue skill ynough too say, that things go not as they ought too doe. Then doeth it followe that eyther God knoweth not what he doeth, or else that we [ 60] muste hope that hee will one day iudge the worlde. And where as we hang in suspence, and our minds are hild in doubt, by reason that things are so confused: therein it is Gods will to exercise vs, and to shewe vs that as nowe is the tyme of our warrefare. Therefore like as in a battel a man knowes not who hathe wonne or loste so long as blowes are giuen on bothe sides, and men are yet afrayd, but it is the victorie that sheweth who getteth the vpper hande: euen so must al things needs be confuzed in such hurliburlie of the world, insomuche that to mans iudge∣ment it cannot be perceyued nor hoped that God wil set things in their right state agayne. No verely: & yet must wee wayt that he will do it neuerthelesse, howbeeit no∣ther to day nor to morrowe. Now doeth Iob hold an opi∣nion here whiche seemeth straunge: whiche is, that God hath taken and plucked his right from him. For hee seemeth here too pleade with God in defence of his owne righ∣tuousnesse: and secondly too accuse God of crueltie and outrage. Thus see you two things which might bee verye strange, if Iobs intent were not knowne. But let vs mark, that when he sayeth, that God hathe bereft him of his right, hee meeneth not that God vseth a tyrannicall maner of dealing with him, nother meeneth hee that himselfe is so rightuouse that God had not cause too punishe him yet more rigorously: but rather he hath an eye to the ordina∣narie rightuousnesse that is written of in the lawe, and to the purpose of such as had condemned him. For (as I haue sayd) Iobs frendes went no further than thus: name∣ly, God punisheth suche as haue doone amisse, and is the father and Sauiour of good men. Therefore it foloweth that Iob is a wicked man, and a despizer of God, and that all his life is out of order. And why? For men see he is pu∣nished with extremitie. If ye marke al the aduersities that happen commonly in this worlde, they bee not so greate as this is: and therfore it must needes be concluded, that God hathe founde this man to bee an outrageous sinner aboue all the reste. Loe what conclusion Iobs freendes made. But they delte yet woorse: for they rested vppon the curses that are in Gods lawe, imagining that all of them must be accomplished in this present life, and that there is no more reward for the good and for the seruers of God after death, and that it is not too be thought that the wicked shall bee punished any where else than heere. This is an ouerth wart expounding of Gods lawe. For al∣though our Lord threaten that he will punish offenders: he meeneth not to restreyne himself to any certain time. True it is that this is ordinarly seene in this present lyfe, howebeeit not continually: wee muste not make a gene∣rall

rule of it without exception: for that were a bringing of God too much vnder coram. So then wee see that Iob had the better end of the staffe agaynst his freends: and therfore let vs beare in mind how it hath bin tolde afore, that it standeth vs in hand to haue great discretion in iud∣ging of the afflictions that God sendeth, as well vpon our selues as vpon our neighbours. For if wee should conster Gods loue towards vs, according to his present handling of vs: it were inough to make vs despaire at euery blowe. True it is, that if he punish vs, we be alwayes well worthie [ 10] of it: but howsoeuer the world go, if wee shoulde imagine that God hateth vs, bicause he handleth vs roughly: alas, what a thing were it? we could not call vpō him we could not haue any comfort to assuage our sorrow: and so ye see we should be vtterly vndone. VVherefore it behoueth vs to bee so wise as to knowe that Gods afflicting of men is not alwayes for their sinnes, but bycause hee is minded to exercise their pacience, to tame their fleshly lusts, to bring thē wholy vnder his awe, & to teach thē, that in this presēt life they must no more but iourney through this worlde, [ 20] as if he told thē that their rest & heritage is not here. And if we deale otherwise, it will be ynough to cast as many of vs in despayre as do suffer aduersitie: like as it was not lōg of Iobs freends that they vtterly ouerwhelmed him not by standing vpon this poynt, that God punished him for some great sinnes. For Iob at the hearing of such wordes, might haue bin caught with such a feare, as he should not haue knowne what to do els, than to haue takē himself for a damned & cursed man. And so ye see how we also shuld do. VVere there no more but this pride in condemning of [ 30] innocents, what a thing were it? So then let vs remember well how it is sayd in the Psalme, that blissed is that man which iudgeth discretly of him that is in aduersitie: so that if we see Gods chastizements, we may profit our selues by them, not looking only vpon such as suffer hardnesse, but also vpon our selues. Moreouer let vs not always measure mens sinnes by their afflictions: for oftentymes the good are handled roughlyer than the bad. Therfore it behoueth vs to examine mens liues throughly before we fall to con∣cluding too say, Such a man is punished of God for some [ 40] great sin that is in him. But do we know who be wicked? do we see that God punisheth them? Let vs stande in awe, knowing that God setteth them before vs as a looking glasse, and as a liuely Image too shewe vs what shall befall vs, and what wee haue to feare, if wee returne not vntoo him. But if a man haue liued well, and wee perceyue not why he is punished: let vs hold our selues short, and tary Gods leysure till he shew vs his iudgement, and let vs not be ouerhastie in the meane while. For whosoeuer holdeth not himselfe still, it is certaine that he may peruert Gods [ 50] iudgements at euery turne by misiudging them, and con∣sequently he shall vsurpe the authoritie that belongeth to God alone. And so let vs come againe to that which Iob sayeth now: which is, God hath bereft me of my iudgement. VVhat is the meening of these wordes? As I haue sayd a∣fore, Iob meeneth not that God vseth a tyrannicall fa∣shion in doing so. Marke that for one poynt. And againe, he meeneth not that he hath so good right on his side, as that he shall be able to get the vpper hande, and to cleere himselfe not too haue done amisse, when the matter shall [ 60] come to debating. But he declareth only, that the afflicti∣on which he indureth, is as a thicke and dark clowd, which bereeueth him of the knowledge of the vprightnesse that was in him: and therefore that his aduersities are not the punishments wherewith God manaceth the transgressers of his law. And for the well vnderstanding hereof, it be∣houeth vs to call to remembrance, how it hath bin decla∣red alreadie, that the threatnings which are conteyned in the law, (as that God will punish men both in their per∣sones, and in their goodes, and in their householde, and in their cattell,) are not continuall: that is to say, although God punishe with diseases, with warres, with dearth, with famin, with drought, and with other such like things: and although hee punish the offenders, and despyzers of hys worde: yet doeth it not happen so alwayes after one••ate. VVhy? For oftentymes afflictions are common both to good and bad. And why then doth God threaten after that sort? It is to shewe that he hath a iudgement to come. As nowe he giueth but some signes and tokens of it, for if he shoulde performe all his iudgements perfectly heere be∣neath, what would become of it? There would be no more hope. To what purpose should the comming of our Lord Iesus Christ serue? Or what would become of the confes∣sion of our fayth, where we say, I beleeue the Resurrecti∣on of the flesh, and the life euerlasting? Nowe we knowe that our present life is transitorie and corruptible: and not only that, but also that it is subiect to many miseryes. Then haue wee not the felicitie that God promiseth vs: but that is hidden from vs. And therfore it behoueth that the wicked also be punished but in part as nowe, and that God giue them respite, and reserue the damnation which they haue deserued, vnto the last day wherin Iesus Christ shall iudge the worlde fully. And then shall this saying of Esay bee fulfilled, that all knees shall bowe before the maiestie of God. The same thing is doone nowe, how∣beeit but partly. Then is it sufficient that as nowe he gy∣ueth vs but some inckling that hee is iudge of the worlde. But let vs returne to Iobs woordes. Howe doeth God bereeue men of their right? It is by punishing them in such wise, as they may seeme to bee vtterly reiected, and by bending himselfe agaynst them as his mortall enimies. For then (too outwarde appearance) it cannot bee sayde but that men are wicked and accursed. And why? For wee must holde this for a maximee and generall rule, that God is good. And so it must needes bee sayde, that such as are his enimies, are euill. Nowe then, if wee see a manne afflicted with suche extremitie, as it may seeme that God is vtterly inflamed agaynst him, and his wrath is precysely bent agaynst him: according too our naturall reason wee can conceyue none other, but that suche a one is the enimie of God. Iob therefore meeneth that his right was bereft him, bycause God hath set his soule in anguishe as he himselfe addeth: The almightie (sayeth he) hath set my soule in anguish. For so long as wee per∣ceyue not the cause why God hath punished him so, so long his right is as it were buryed, insomuche that hee may seeme to the worlde to bee a wicked and detestable persone. But let vs marke well, that hee speaketh heere after the common opinion, and meeneth not that God hath not ryghtfull reason so too doo, specially in hys owne secrete purpose, but that it behoueth vs to mounte vp higher, and too stye aboue all the thicke and darke

cloudes that darken the lighte, or else wee shall neuer knowe Iobs rightuousnesse. So we see there is a double rightuousnesse in God: the one which is manifest vntoo vs, bycause it is conteyned in the lawe, and also hathe some agreement with the reason that God hath giuen vs: and the other whiche passeth all oure vnderstanding. Therefore we comprehende not this but by fayth, and we must rather honour it as a thing hidden from vs, way∣ting for the comming of the latter day, wherein we shall see the things face to face, which are nowe darke and hid∣den [ 10] from vs. The ordinarie rightuousnesse of God which is conteyned in his lawe, is his vouchsafing to succour vs at our neede, and his shewing that hee hath a care of our welfare when wee feare him and serue him. For if wee walke in his obedience, accounting him for our father: then doeth he also shewe, that hee auoweth vs to bee his. All the benefites that the faythfull receyue at Gods hand in this worlde for walking in his feare, are as it were rati∣fyings of the sayde ordinarie rightuousnesse that is con∣teyned in the lawe. True it is that we can neuer deserue [ 20] that God shoulde pitie vs. For whatsoeuer wee do, yea euen when wee bee gouerned by his holy spirite, it is cer∣taine that our woorkes are still soyled, and that God may of good right reiect them. As for of our selues, we are not able to thinke one good thought: But although God gouerne vs, and although hee woorke in vs: yet is there alwayes some faultinesse in vs, and wee mingle our owne infirmities in such sort with the grace of his holy spirite, as all that euer proceedeth from vs is defyled. Then can we not deserue aught at Gods hande. How bee it forasmuche [ 30] as hauing once called vs, hee spareth vs, and forgiueth vs the vyces that are mingled with the good desire that wee haue too serue him: hee doeth still rewarde the fayth∣full that haue indeuered to followe him and his will, I say hee rewardeth them in this worlde, and sheweth that hee did not shet his eyes at the good zeale that they had too submit themselues to him, but alloweth it and lifteth well of it. Ye see then how God manifesteth his ordinarie righ∣tuousnesse by fauouring those that are his, and haue fully submitted themselues vnto him, at leastwise so farforth as [ 40] the weaknesse of their flesh wil beare. For when I say fully, I meene not perfectly in all poynts, but vnfeynedly, accor∣ding also as the holy scripture speaketh. But contrariwise, when God punisheth whoremongers, theeues, and drun∣kards: euen that also is his ordinarie rightuousnesse. If we see a wicked man that shal haue fleeced his neighbors, and played the cruell beast in eating vp and deuouring o∣ther mennes goodes, and God bloweth vpon hys sub∣stance, so as nothing remayneth to him: the same is a true shew of Gods Iustice, and an assured warrant that euyll [ 50] gottē goods wast away: and it maketh vs to acknowledge that God is a iudge. Againe when murtherers be punished likewise, we consider how it is written, that the cruel man shall not liue out halfe his dayes: and so is it also wyth other misdooers. VVe see howe scorners scoffe at God, and repine at him, and aduaunce themselues against him with excessiue rage: and God ouerthroweth them. Sith then that wee see the wicked so punished alreadie in thys worlde: ought we not to thinke that it is God which she∣weth himselfe to be the iudge in so doing? Ought not the [ 60] heare to stande vp vpon our head when we perceyue him to stretch out his arme so mightely to execute his iustice? Thus ye see Gods ordinarie iustice, that is to wit, the Iu∣stice which we perceyue [to be executed] according as it is conteyned in his law. But herewithall we see also that good men are afflicted, but God impouerisheth suche as haue indeuered to walke soundly, and that the man which is not giuen to any wickednesse, dooth neuerthelesse iin∣ger in paine all his life long, so as he hath much ado to go vpon his legges. And how commeth that to passe? what is the cause of it: VVe cannot tell, neither are we able to de∣termine. And why? For God reserueth the reason to him∣selfe. This therefore is no poynt of his ordinarie, Iustice, neither must it be measured all after one rate. Againe, we see the wicked in prosperitie, and that not onely for a day or two (as hath bin sayd afore:) but for all the time of their life. Yea and euē when they die, it is as it were with laugh∣ter, and they go away as it were in a sleepe. For they be ta∣ken out of the worlde in the turning of a hande, without any long pyning or suffering of much paine. And what meeneth that? Truly we must not blame God with vn∣rightuousnesse, wee must not sharpen our tongue agaynst him. But it behoueth vs to knowe that hee hath a higher kinde of iustice or rightuousnesse than our wit can reache vntoo, and wee can neuer atteyne vntoo it, but the reason must still be hidden from vs. Neuerthelesse wee must not cesse too honour his secrete iudgements, and too submit our selues vnto him, in wayting till he disclose the thing vntoo vs, which hee reserueth as yet too himselfe in hys owne secrete determination. Lo howe God hideth mens right from them. So then according too that whiche wee haue sayde, if a man bee punished after that sort, what will bee sayde, but that hee is a wicked persone? And yet for all that, hee is not so. True it is that all men are sinners, and God might iustly destroy vs and damne vs when hee listed: but he will not doo it. For he reknowledgeth his owne for rightuous, and layeth not their sinnes too theyr charge. True it is also that too bee acquitte, it behoueth them to condemne themselues before God: and yet will hee acquit them how soeuer the worlde go. Notwithstan∣ding he chastizeth them in the meane while. Too what purpose? Is it to destroy and vndoo them? No: but hee hydeth their right, that is to say, hee sheweth not openly that hee accounteth them as his children, nor that he hath forgiuen their offences and yet hath he done it, notwith∣standing that our wit be not able to comprehende it. Fur∣thermore let vs marke also, that Iob hath a further eye to the vntoward misweening and false opinion that mē con∣ceyue in beeing ouerhastie when they tarie not paciently till God shew them wherefore he afflicteth those that are his. For if we were so discrete and modest as not too giue sentence of condemnation vpon such as are afflicted, we should not find Gods proceedings strange, neyther should wee say that God withholdeth the right. But assoone as we see a poore man greatly afflicted: by and by euery one of vs rush at him and condemne him. Such perplexities therefore are a cause that a mannes right is buryed. For to our seeming God ought at the first dashe to maynteyne the cace of suche a one as is ryghtmynded before him. Neuerthelesse hee doth it not, but maketh countenance otherwise. So hee reserueth the iudgement too himselfe in suffering men to iudge amisse of vs, and too speake a∣misse

of vs, and as it were to abhorre vs, and in letting vs alone in that plight as good as ouerwhelmed. And marke the cause why it is sayde that he will make the rightuous∣nesse of his seruants to shine foorth as the breake of the day. The giuing of this promise is not as much to say as it shall alwayes bee perfourmed to eyesight: for it beho∣ueth vs oftentymes too abyde shame and reproche. Yea and Sainct Paule himselfe sheweth it, I say euen hee that had liued in angelicall perfectnesse, sheweth that hee was subiect therevnto, and not onely that he was cast vp too [ 10] many slaunderous reproches, touching his owne priuate life: but also that he was misreported as touching his of∣fice: insomuch that whereas he had handled the doctrine faythfully and purely, yet notwithstanding men were so vnthankefull, as they ceassed not too report euill of him. VVell (sayth he) I appeale to the day of our Lorde which is to come. Hee sheweth that oftentymes in this worlde there shall bee troubles that are mencioned heere, so as a man shall not bee able too discerne betweene whyte and blacke, but the best seruers of God shall bee slaundered [ 20] and wronged. And why is that? Bycause that when men see them afflicted, they alwayes conster it in euill part, ac∣cording to mannes inclination which is giuen to misdee∣ming. Then let vs marke well, that God doeth then be∣reeue men of iudgement, when he appeareth not at the first brunt, eyther to defende vs, or too shewe that he hol∣deth vs for rightuous: and when hee taketh not our cace in hande, but suffereth vs to bee condemned by men: and finally when he increaseth our afflictions more and more, and therevppon men harden themselues agaynst vs, that [ 30] is to say, become so peruerse, as to iudge all things con∣trarie to the grounde of them, and to gather so much the more boldenesse too them saying: O, I may well say it, for may not men see still howe he is handled? Thus yee see the good men are ouersore oppressed, and God shrin∣keth aside, and maketh no countenaunce of accounting them for rightuous, but rather seemeth to warre agaynst them, and too intende too condemne them aboue all o∣thers. Now then we see that Iob blasphemed not God in saying that he had bereft him of his right. And we see af∣ter [ 40] what sort it behoueth vs to make our profit of this ex∣cellent doctrine. Then let vs vnderstande, that God may oftentymes bereeue vs of our right, and yet we shall not haue whereof to accuse him, or to complaine of him, ney∣ther shall wee amende our cace, by pleading against him. For he hath his secrete rightuousnesse which it behoueth vs to honour, till he make vs to knowe it. His minde is to exercise vs as yet in lowlinesse: and when he worketh af∣ter so straunge a fashion towards vs, as we cannot vnder∣stande it: hee doth it to keepe vs in awe, and to make vs [ 50] to glorifie him in saying, True it is Lord, that I am heere as a poore blinde soule in the darke, and I see not a whit in this behalfe: but yet art thou rightuous. Although thy iudgements be a bottomlesse pit in this cace, so as I cānot enter into them: yea and although I be as good as buried in death, yet will I confesse thee to be rightuous ô Lorde. VVhen we go so to worke, then haue wee profited by the afflictions that God sendeth vs, whereof the reasons are not apparant vntoo vs. Furthermore let vs practise that which Iob sayeth here: which is, that if God bereeue vs of [ 60] our iudgement, we must not therefore forbeare to holde him alwayes for our God, and too humble our selues vn∣der his maiestie, according as it sayde, the Lorde liueth who hath bereft me of my iudgement, euen the Almightie who hath set my soule in anguish. Here Iob playeth not the restie Horse. For although he haue double anguishe: yet know∣eth hee well that God hath all dominion and superioritie ouer him. For he woulde not say God liueth, except it were to honour him, as if hee shoulde say, Lorde I am thy sillie creature, and thou hast all power ouer mee. I sayd he was in double affliction, which thing we ought to marke well. For wee haue seene howe hee was persecuted both in his goodes and in his persone, so that he indured as much as was possible for a mortal wight to indure. And yet had he another affliction, which is, that hee was tormented by such as came to moue him to despayre. For it passed all o∣ther miseries, too haue it sayde too him, God hateth thee, thou seest well ynough that thou hast no more accesse to him, it is in vain for thee to looke for any ease at his hand: for hee is agaynst thee, and he giueth thee a sure token of it in afflicting thee after this maner. VVhat shouldest thou do but condemne thy whole life afore passed? If thou wilt haue any mercie at Gods hande, thou must chaunge al∣togither, and acknowledge that hitherto thou hast beene starke naught, a mocker of God, and a man full of hypo∣crisie and lewdnesse. Thus then ye see the two afflictions that Iob indured, and yet notwithstanding honored God still. For he sweareth by his name: howbeeit not as men do nowe adayes whiche blaspheme God in swearing. For doubtlesse what else are the othes that are sworne now a∣dayes for the most part, but reproches vnto God in des∣pizing his name? Like as if a man sweare at aduenture, he sheweth well that hee regardeth not the name of God, which ought to be holy in our sight, that whensoeuer wee heare any speaking of it, wee ought too cast downe oure heades, and acknowledge the infinite glorie that is in him. But contrarywise the name of God runneth roundly in our mouthes in way of mockage. And therefore looke how many light othes a man maketh, so many are the re∣proches and iniuries wherewith hee disgraceth the name of God. Againe there are also forswearings, which are yet more heynous: in so muche that after a man hath in∣vred himselfe to sweare foolishly, he goeth foreward with it to falsifie the truth, & to turne it into a lie, and the name of God shall run in such wise with it, as it shall bee a plea∣sure for men to think vpon it. But Iob in his swearing had an eye to the principall poynt: whiche is, that when wee sweare by the name of God, we must acknowledge him to bee our iudge, yeelding him his due authoritie, by set∣ting our selues before his throne to be cōdemned by him if we haue done amisse. VVe see then how Iob acknow∣ledgeth his afflictions too come of Gods hande, and dea∣leth not stubbornly. Hee kicketh not agaynst his mayster like a restie Iade, but humbleth himselfe and sayeth, God liueth howsoeuer the world goeth. True it is that I see my selfe to be a forlorne man, and I indure so much, as it is impossible for mee to be so pacient as I ought to bee. Yet will I not be so desperate as to play the mad bedlem, and to say, I knowe not what God is, I would he would let me alone, and that he had no more power ouer me: but con∣trarywise I know him to be my iudge, and to haue all au∣thoritie: I will not imbrace the mightie power which he

hath ouer me, but I will hold me alwayes vnder his hand, acknowledging my afflictions to bee of his sending. And therfore not without cause haue I sayd, that we haue here an excellent doctrine. For we be taught, first to acquaint our selues with chastizement & correction at Gods hand. VVherefore when we happen to be tempted to despayre, and feele such a fearfulnesse in our selues as we think our selues to be alreadie in hell: let vs acknowledge our owne frailtie and leane vnto this, namely that God hydeth our iudgement, and bereeueth vs in such wise of our right, as [ 10] we seeme to our selues to be forlorne, & past al recouery. VVell then, God hideth away our right. And what is to be done? we must cast downe our heades, and tarie till God lift vs vp by the chin, and redresse our state, and set vs vp againe, and mainteyne our cace: so that if we be oppres∣sed and turmoyled by men, if folke bleare out their tungs at vs, and make a ieastingstock of vs: yet must not we lose our courage. And why? For we see the example that is set down to vs here. Behold then how the faythful ought [ 20] to come to this practize to profite themselues by it. And although they cannot conceyue the reason of the things that God doth to them: yet neuerthelesse they must al∣ways become so lowly, as to say: Lord deale thou with vs as it shall please thee, and therewithall giue vs power too prayse thee alwayes in thy workes, and to say, the Lord li∣ueth although we be confounded. Thus ye see what wee haue to marke in this streyne: and now it will be easie for vs to knowe the things that are conteyned in it. And sith we haue comprized the whole summe, we need no more but to ioyne and cloze the sentences that followe, vnto it. [ 30] For Iob sayth, that so long as he liueth there shall not passe any deceyte nor wicked worde out of his mouth. Hereby he shew∣eth, that he speaketh as in the presence of God. And that is a thing well worthie to be noted. I haue tolde you of∣tentimes in expounding this booke how there is an ouer∣common vice among men which marreth them: which is, that they be so wedded to the world, as they neuer come in the presence of God to examine themselues there. As how? If men blame vs falsly: we rest so much vpon them, as we enter not into our selues to examine our selues be∣fore [ 40] God. But what is to be done? The cleane contrarie: if we will answere men well, let vs first accuse our selues, and let vs be fully resolued vpon it in our conscience be∣fore God, without hauing an eie to one man or other. For the cause why we be hypocrites in al our doings, and take so much paine too couer and colour our faults, is for that we woulde fayne keepe still the good reputation and cre∣dite that we haue among men. But contrariwise Iob shew∣eth, that hee setteth himselfe as it were in the presence of God, and that although he speake before men: yet is hee [ 50] not forepossessed with so foolish ambition, as to pretend to be vtterly blame lesse. No: but he iudgeth himselfe be∣fore God, and according as hee findeth in his conscience, so layeth he forth the matter openly. So then let vs mark, that it is as euill a thing as can bee deuized, to rest so vpon men, and not to begin at this poynt, that is to say, when we iudge not our selues as in the presence of god, ne haue our eyes shet to the world ward, in respect of any opinion that men can conceyue of vs, or of any other thing that can be layde vpon vs. Therefore without hauing respect [ 60] of any such thing, it behoueth vs to consider our selues in such cace as we are in before God: and then shall we bee rightly meekened, and not speake feynedly, nor disguyze things, knowing well that we can gaine nothing by so do∣ing. Marke that for one poynt. And further let vs marke well this maner of speach which Iob vseth. So long (sayeth he) as there shall be any winde or breath in me, and so long as the spirite of God is in my nozethrilles. For he speaketh not of his life as though he hilde it without the grace of God. True it is, that we may say, it is a thing common ynough, and no man will denie but we bee beholden too God for our breath and for all the liuelinesse that we haue: but yet for all that, howe many are there that acknowledge it in good earnest? men liue here after so brutish a fashion, as it might be sayde that they take themselues to be susteyned of themselues and of their owne power. To bee short, there are very few that know rightly, what S. Paule mea∣neth by saying, that we haue our life, mouing, and beeing in God: there are verie fewe I say, which know that. And therefore let vs marke well how Iob sheweth vs here, that hee was not caryed away as many men are, who are so dazeled with their passions, as they haue no more skill at all, neyther know what they say. True it is that vndiscrete woordes escaped him, (as wee haue seene, and shall see hereafter:) but yet neuerthelesse, hee alwayes hilde him∣selfe vpon the good foundation, and although the buyl∣ding were not sutable to the same, yet I say he hilde him∣selfe in the feare and awe of God. And further lette vs marke well this circumstance, that Iob speaketh not at his owne leysure and ease. Yee see hee is in such afflictions, as God seemeth to bee fully determined too destroy him vtterly: and yet he honoreth him still for his life, acknow∣ledging him to bee the partie of whom hee hath his lyfe. And I pray you, what excuse shall wee haue if we bee not fully resolued thereof, sith that God giueth vs releace too make vs mindefull of his grace, or if wee do not acknow∣ledge and confesse, that our life and all that euer depen∣deth therevpon, proceede of his grace and power? Shall wee not bee the more vnexcusable? As oft then as wee thinke vpon our life, let vs remember that it behoueth vs to make the same confession that Iob maketh here: name∣ly that there is neyther blast nor breath in mee of myne owne power, but it is God that hath giuen me euerywhit of it. True it is that when Iob speaketh here of Gods spi∣rite, we must not imagin as the phantasticall sort do, who thinke that the very substance of Gods spirite is in them: for there is not a more abhominable heresie than that is. And it behoueth vs alwayes too marke suche manner of speaches in the holy Scripture, to the ende we fall not in∣to such heresie, as to say, that Gods spirite is in vs as tou∣ching his verie substance. For what a thing were that? It should insue that Gods spirite were subiect to ignorance, to chaunge, and to mutabilitie, yea and that he were de∣filed and steyned with our sinnes and vyces. And yet ne∣uerthelesse (as I haue sayde) it is a poynt that hath sore troubled the Christen Church: like as the vnhappie He∣retike that was punished here, had a conceyte to say that mens soules were parttakers of the substance of the God∣head. But that is a thing so horrible and agaynst nature, as a man must needes be vtterly growne out of kinde, ere he can come to it. So then let vs marke, that the speaking of Gods spirite here, importeth not that the substance of

him is in vs: but it is ment of his breathing, that is to say, of that which he inspireth into vs by his power according as we see how the Sunne abydeth in the skie, and yet the brightnesse of his beames doth in such wise come to vs, as we inioy his light and heate. But is that as much too say therefore, that we holde the Sunne here beneath? And in good sooth, when as we see, that the Sunne by his power which hee sheadeth downe hither, cheereth the earth in such wise, as it beareth frute, and yeeldeth sustenance too the nourishment of men: what shall the incomprehensible [ 10] power do which is in God himselfe and in his spirit? Can∣not the same spread out it selfe euen vnto vs, and yet not∣withstanding, we not haue any of his substance? So then let vs marke well, that the verie substance of Gods spirite is not in vs: but his power is shed forth in such wise as we liue by it, and are confirmed by meanes thereof, knowing that it behoueth vs to holde our life of God, according as it is he onely of whom we holde all things, by the grace of his holy spirite. VVherefore let vs consider, that if wee ought to acknowledge gods grace in the things that con∣cerne [ 20] this present life: much more ought wee to seeke in him the things that belong to the endlesse life, as the thing whervnto he calleth vs, shewing vs that we must alwayes labour thitherward, till he haue deliuered vs from all the bandes and lets of this present life.

Nowe let vs fall downe before the face of our good God with acknowledgement of our sinnes, praying him to bring vs so to his lure, that when we know our sinnes, we may alwayes giue him glorie and prayse, not doubting but that if hee scourge vs, the same is for our welfare and soulehealth. And yet notwithstanding let vs learne too submit our selues so farre vnto him, as wee may suffer our selues to be brought to nothing in our selues, that we may be strengthened by his hande, yea and that so strongly and mightily, as we may bee able to withstand all temptations through the power and meane of our Lorde Iesus Christ, so that both in life and death he may alwayes find vs obe∣dient children, according as hee sheweth himselfe a merci∣full father towardes vs. That it may please him to giue this grace not onely to vs, but, &c.