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

The .Cvij. Sermon, which is the fourth vpon the .xxix. Chapter.

18 I sayd, I shall dye in my nest, and I shall multiplie my dayes as the sande.

19 My roote is spread out to the vvater, and the deavve shall lye vppon my haruest, and it shall bee verie great.

20 My glorie shall be renued, and my bovve shall be strengthned in my hande.

21 Men heard me vvith longing, and hilde their toung at my counsell.

22 They replyed not to my vvordes, and my talke dropped as rayne vpon the hearers.

23 They vvayted for it as for the deavv, and they opened their mouth as after a desired rayne.

24 If I laughed vvith them they beleeued me not, neyther suffered they the lyght of my counte∣naunce to fall.

25 VVhen I came in vvay, I had the chief roome, I vvas among them as a king vvith his armie, and as a comforter of them that mourned.

IOb hauing spoken of the authoritie that he had purchased by hys vertues, and by the gifts of grace that God had putte in him, doth nowe adde that it seemed that his state shoulde neuer haue chaunged. And therein he sheweth that he was not like those which reigne ouer mē whether they wil or no, and are alwayes in doubt and vncertaintie: according as we see that such as attain to honour and authoritie wrōg∣fully, may well beare great sway, and make all the world to quake vnder them, but assoone as the winde turneth, the least chaunge in the world ouerthroweth them. VVhy [ 50] so? For as they bee feared, so are they hated, and suche as crouch and creepe to them, wish with all their harts to see them ouerthrowne, and to be short, they haue no founda∣tion at all. But Iob sheweth that hee had not a fleeting credit, that should continue but for two or three days: but that it was so well grounded, as a man might haue sayde, that his state should neuer haue beene chaunged it was so well vnderpropped on all sides. Lo what his meenig was. Yet notwithstanding, God smote him in such wise, as hee became the miserablest creature in the world. Therefore [ 60] it is no maruell though hee were in suche anguish as hee coulde no more: for hee fell intoo an aduersitie that hee neuer looked for. And that is the cause why hee ouer∣shootes himselfe oftentimes in hys talke: and althoughe he haue alwayes an eye vntoo God, yet is hee excessiue, and that tootoo muche. This therefore muste not bee thought straunge, considering that the myserie whyche hee indured was incomprehensible, and suche a one as men had neuer thought on afore. But this must serue for oure learning, that wee may alwayes stande vpon our gard. If God sende vs any prosperitie, let vs not bee too sleepie: but lette vs consider that thys mortall life is sub∣iect to all the chaunges that we can deuise, yea truly not∣withstanding all the proppes that wee can haue. And al∣though the whole worlde seeme to fauour vs, and that wee haue a hundred thousande shoulders to beare vs vp: yet must we neuerthelesse thinke, that there is no settled∣nesse heere bylow, but that all things are transitorie, so as all thinges are chaunged in the turning of a hande, and those that were lifted highest vp, are cast lowest downe. Beholde (I say) the lesson that we haue to gather of thys texte. And it is a very needefull doctrine for vs. For there is nothing easier with a man, than to make himselfe beleeue, that hee shall alwayes continue in happie

state, when he is once in it. VVee see what Dauid hym∣selfe confesseth: VVhen I was in my prosperitie (sayeth he) I sayd I shall neuer be remoued. True it is, that in the tenth Psalme, he putteth it ouer to the despizers of God. For in speaking of theyr prosperitie, he sayeth, that they beare themselues in hande, that although the whole world shoulde bee turned vpside downe, yet are they so excee∣dingly well fenced, that they shall continue safe still. Yee see then, that the worldlings and vnbeleeuers presume vpon their owne power, and take themselues to be so wel [ 10] armed on all sides, as nothing may hurt them, according also as all the holy Scripture speaketh of that pride of theirs. But Dauid in his owne person (in the forealled∣ged text of the thirtith Psalme) sayeth that he fell asleepe since the time that God had settled him in the kingdome, and made him to prosper, and giuen him the vpper hand of all his enemies: and that therevpon he made his recke∣ning, neuer to remoue from that state. But (sayeth hee) Lorde thou hast well taught me by experience, that the only fauor of thy good will aduaunced me after that ma∣ner. [ 20] For as soone as I felt thy hand, behold I was in such plight, that I was vtterly at my wits end. Dauid then she∣weth, that euen the children of God, althoughe they bee not puffed vp with pride that is in the vnbeleuers, do so•• themselues in their good fortune as they terme it, and are notwithstanding not able to stay frō promising thēselues more than is needefull. For they imagine that their good dayes shall last for euer, and that their prosperitie shall neuer fayle. Sith we are inclined to suche vice, insomuche that euen Dauid was not altogither clere of it, what haue [ 30] we else to do but to take heede to ourselues? And in what sort. Dauid in marking this vice, doth also shew the reme∣die of it, whē he sayth, Lord the surenesse and safetie both of me, and of my kingdome, are grounded vpon thine on∣ly goodnesse. If we acknowledge that all our welfare de∣pendeth vppon Gods good pleasure wee shall conclude, that there is no certaintie nor settlednesse in our selues: So then let vs call vpon God, and wayte at his hande for whatsoeuer it shall please him to send vs. And although wee hope that hee will continue his goodnesse towardes [ 40] vs: yet notwithstanding let vs not ceasse too prepare oure selues whensoeuer it shall please him to meeken vs, and to exercise our pacience by aduersitie: but let vs alwayes bee in a readinesse for it, and not thinke it straunge when it commeth. Furthermore letvs marke well howe Dauid sayth, that he was troubled. And why? For it is all one, as if he should come vpon a man that is fast asleepe. VVill not we then be in like trouble when the hand of God striketh vs? Let vs dispose our selues to it aforehand, and lette vs preuent all the changes that are to be seene with the eye, [ 50] and which God sheweth, vs too the ende that euery of vs should keepe good watch. Thus ye see, why I say that the doctrine whiche is conteyned heere, is very necessary for vs: which is, that we must not thinke to dye in our nest after the manner of the similitude which Iob vseth heere: but must be as birds vppon a bough too remoue at Gods pleasure, that when we are inriched, wee may be impoue∣rished if he list that when we haue bin in great honour & estimation, we may come to such reproch and shame, as in maneral the whole world may mocke vs, if it be his plea∣sure▪ [ 60] and that wee may take all in good woorth, and (as I sayd) be in a readinesse before hand, to the end we bee not troubled when our Lord shall visite vs in that maner. And we haue speciall neede to be warned heereof, bycause the state of Christians is to be chaungeable. For S. Paule sayth that both himselfe and his fellowes were without rest. He vseth that word, not that we ought not to be constant. For it behoueth vs to determine with ourselues, neuer too swarue. But as touching the outward and visible state too the worldward, we must be faine to be fleeting, and with∣out any rest. So then, seeing that God hath called vs ther∣vnto. Let euery one of vs take heed that he make not hys reckening without his host, ne beare himself in hand, that he shall continue, alwayes in one state. And why? For hee warranteth himselfe that which he cannot performe. Be∣hold heere two things which we haue to marke. The one is, that what prosperitie soeuer we haue, the same is no certayne and abiding state. And why? For so is the good pleasure of God: lyke as if a Prince should gyue a man the possession of some Lordship, not in feesimple, but to holde of him as Tenant at will. He hath it but from day too day, and the Prince may reuoke hys graunt when it pleaseth hym. In like cace is it with all the thinges that God giueth vs in thys worlde. For the condition of them is not that we should inioy them both in life and deathe, but onely when it pleaseth hym, according also as hee knoweth what is expedient for vs. Lo here the first point. The seconde poynt is, that we must consider it to be the good will of our God, to remoue vs from time to tyme, so long as we be in this world. And why? For if he should suffer vs to settle long, surely we would as it were gather rust, and drawe muche superfluous baggage to vs. God therefore remoueth vs, that is too saye, hee chaungeth our state▪ hee afflicteth vs, hee maketh vs poore, and after he hath lifted vs vp, hee casteth vs downe: and all is too the ende we shoulde not bee snarled in the goods of thys world, nor become so foolish, as not to keepe on our way continually to the heauenly life. Thus ye see what we haue to beare away in this texte. Furthermore, let euery of vs inure himselfe too consider the turnings that wee see in this world. For our Lorde sheweth vs them, to the intent wee shoulde fare the better by them. And specially if wee see any thyng that was neuer mistrusted nor looked for afore: as if some man were aduaunced to great credit, and nothing went against him, but he had both wind and weather at will (as they say) so as hee shall haue gathered great riches and gotten great freends, & haue alied hym∣selfe well, and gotten infinit stayes: if wee see such a one fall, bycause God layeth his hand vpon him to beate hym downe▪ let vs be think ourselues, that it behoueth vs then to wake, and that God declareth vnto vs, that ther is no∣thing certaine in this world, to the ende we should come hide our selues vnder his wings, and also dispose our sel∣ues to aduersitie, whensoeuer it shal please him to send it. And if we happen to fall: let vs not be too much astonied and dismayde, bycause we haue minded it a long time be∣fore hande▪ Verely sometimes God maketh alterations, not onely vpon men▪ but also vpon Cities, Countries▪ and kingdoms. VVhen any of these great Courtiers that were had in such reputation, as mē thought them to be aduan∣ced aboue the Clowdes, are seene to come to decay: that is a chaunge ryght great and woonderfull. But if you see a

Citie, a Shire, yea or a Reahn ouerthrown (as I sayd afore) where a man would haue thought there had bin so muche help as it had beene vnpossible too haue come vnto it: I say if we see all this ouerthrowne: let vs vnderstand, that our Lord setteth that looking glasse before our eyes, to the end that euery of vs shoulde thinke the better vppon his owne frailtie, and not fall asleepe in any presumption or vayne trust. Thus ye see how we ought to profit oure selues by this text, and by the experience which our Lord giueth vs of it all our life long. But Iob vseth the mo si∣militudes [ 10] to expresse that which he had sayde, that is too say, that the deaw shall lye alwayes vpon his haruest, or vpon his braunches: (for the Hebrewe woorde importeth both twayn, and all commeth to one end.) And againe, that his dayes shall be multiplyed as the sand. As if hee shoulde saye, without number. And againe, that his glory shall be renued, and that his bow shall not be beaten down. True it is, that some men vnderstand these sayings to concerne the hope of the resurrection: but men may see by the whole proces of the matter, that Iob treateth of the state of this present lyfe. [ 20] Therefore we must not climb so hye, nor seeke so curious a gloze: but content our selues with the naturall sense which I haue set downe already: whiche is, that Iob mee∣neth heere to say, that his state was well settled, so as men thought not that euer they should haue seene it fall intoo so miserable a plight as it was then. And (as I sayd) that is a circumstance to make many men to wonder. For whē we see such changes: we fall to reasoning with ourselues, how happeneth it that God thundereth vppon so hye moun∣taynes, and smiteth so great heads? Is it possible? we con∣sider [ 30] not that God intendeth too vtter his power in that cace, to the end that men shoulde not trust so muche too themselues, but learne to referre themselues wholly vnto him, and to rest altogithervpon his goodnesse, and not to promise themselues any thing after their owne imagina∣tion. So much the more then behoueth it vs to marke wel this circumstance, that Iobs aduauncement was not onely for a day, two, or three, or for some short time: but that hee seemed to be vtterly exempted from all dangers, and too be no more in perill of any misfortune: and yet notwith∣standing, [ 40] that God smote so roughly vpon him with hys hand, as he was vtterly defaced. VVherefore let vs vnder∣stand, that God ment to giue vs a notable looking glasse heere, to the end we should always kepe good watch: and whē we haue called vpō god, if it please him to send vs a∣ny affliction, we might receiue it paciētly, inasmuch as we had after that sort forsene it. And surely whatsoeuer vertu there be in vs, the same must not stir vs vp the more, whē ther hapneth any change: but we must vnderstād that ac∣cording as our Lord hath giuen vs of his gracious gifts, & [ 50] specially after as he shal haue gouerned vs by his holy spi∣rit, to vse thē well, and as it becommeth vs: the same must serue to stablish vs in pacientnesse, notwithstanding that we be weakened, yea and vtterly beaten down in our bo∣dies. Then let vs assure ourselues, that God will come to vtter the strength of his spirit in sustcining vs, to the end we may fight against such temptations, and that the victo∣ry which we shall haue gotten, may be so much the more glorious, bycause his goodnesse hath bin the more increa∣sed towards vs. Lo heere what wee haue to marke. And [ 60] now Iob goeth on with his matter which he had dealt in before: which is the great authoritie that hee had gotten, not through vain reputatiō, but by his wisdom and graui∣tie, & bicause he had so gouerned himself, that euery man reuerēced him. Therfore he sayth expresly, that al mē herk∣ned to him, yea and that they berkned in such sort as they waited for his words, and euery man gaped, as a man that is athirst, or as we see how the earth when it is very dry doth crany, as if so be it desired rain to drinke. Iob then declareth, that he himselfe was such a one: that is to wit that hee was as the rain and the deaw, and that all such as heard him, were as it were altered at his words, and hung vpon his talke as vpō an vnreuocable iudgement. And this is declared vntoo vs purposely, to the end we should know first what a mā Iob was, whom we see so sore smitten by Gods hand. There∣fore let vs not complayne & grudge against God, nor ac∣cuse him of cruelty, when he afflicteth vs. For we see what Iob gayned by it namely that he abode vanquished & cō∣founded whē he went about to striue against the chastize∣mentes that God sent him, and yet neuerthelesse, ye see what holinesse of life, and what perfection was in hym. Therfore let vs learn that God is always iust in afflicting vs, and that if we compare ourselues with Iob, we shal find ourselues to be far short of the perfectiō that was in him, and yet was he beaten more sharply than we be. So thē we haue none other shift, but to receyue Gods stripes wyth all lowlinesse and pacience. Marke that for one point. And herewithal we see in Iobs person, what reuerēce we ought to beare to such as God sendeth to teach vs faythfully. It is sayd that men hearkened to him with longing: wherein he sheweth that mē ought to haue a desire to profit in know∣ledge, & that seing nature prouoketh thē to desire to eate and drinke for the nourishment of their bodies: they must not despise the foode of their soules, whiche is the know∣ledge and lerning of goodnesse, wherby they differ from brute beasts. VVhē we know a thing to be good to main∣teine vs: we neede neither master nor teacher to teach vs to couet it: neither need we any prouocation to it, or any body to put vs in mind of it. Euery man (as I sayd) can skil to couet to eate and drinke, euery man can desire too bee clothed. VVhy so? For we know that those things cōcerne our life. But now, is not our soule the excellentest part of vs? And how ought that to be interteyned? Not with ea∣ting and drinking: But there is a thing agreeable too the nature of it, which is to haue reason & vnderstanding, that our life be not brutish, but that we may shew ourselues to be creatures formed after the image of God. So then, in this verse it is shewed vs, that if we be not too blockish (or at leastwise if we haue any reason at all in vs) wee oughte cōtinually to deuise how we may profit, by knowing too what end man is borne in this world: namely to be more and more stablished in the knowledge of God, after wee haue once receyued it. But wee see many so retchlesse, as they passe not to heare any thing: & we see othersom that cannot be satisfied with dispising the doctrin, but they al∣so hate it, & vtterly absent thēselues from it asmuche as they cā. And do such folk deserue to be counted men? No: for the thing wherin wee differ from brute beastes, is that we haue some reason & vnderstanding in vs, to dis∣cerne betwene good and euil: yet notwithstanding ther is such grosnes & infirmitie in our wits, as we haue neede of

furtherances. Yea and though wee had al the furtherances that could be wished: yet is it apparant, that there is still default in vs. For what is the cause that wee reiect all the benefites that God offereth vs, but bycause we bee woise than beasts? So then wee must needes conclude, that if a man knew the ende of his creation, and why hee liueth in this world: he would always be moued to profit in know∣ledge, as to set his mind therevpon, and hee would neuer refuse the meanes whē they were offred, but would think with himself, behold, God intendeth to teach me, & ther∣fore [ 10] it behoueth me to yeelde my selfe willing to learne, and to giue eare to his doctrine which he setteth afore me, as which is good and auailable for my saluation. Lo what desire ought to be in vs. But now let vs looke vpon oure owne retchlesnesse: For God is so gracious vnto vs, as to giue vs his word, and not only sendeth vs some man that hath a good wit and vnderstanding: but also is willing too do the duty of a master himselfe. And although hee come not downe from heauen in his owne visible person: yet haue we his law, his Prophets, and his Gospel, which giue [ 20] vs infallible assurance and record that it is he which spea∣keth there. Then seing that God openeth his holy mouth to teache vs, although hee vse mortall men as his instru∣ments: I pray you are not we too vnthākfull, if we vouch∣safe not to profit in his schoole? And yet neuerthelesse, we see how we fare in that behalfe. VVherfore it behoueth vs to remember well the lesson that is shewed heere, in re∣spect that God vpbraydeth vs, according also as Iesus Christ hath done the Iewes and hypocrites, saying, you cā skill to discerne the seasons, you can tell when the Sunne [ 30] will cheere the earth, you know when the weather will be cleare and fayre, so as you may go about your businesse. And why discerne we not that whiche belongeth to oure soules? Bicause we are too much wedded to thys presente life. There is none of vs but he wisheth for raine when he knoweth it to be needefull, saying: O, nowe it were good for the earth to be watered. Agayne, if we haue neede of heate, or of faire weather, or of any thing else: wee can so good skill to forecast the things that cōcerne the commo∣dities of this temporall life, as there is no lacke at al in vs [ 40] in that behalfe. But behold, God sendeth vs his word, and we know not the due time of his visitation, to enter whē the gate is opened vs: hee calleth vs on all sides, and wee take scorne to come in. Furthermore let vs marke well, that this similitude is not set downe without cause, where Iob sayeth, That his words were wished and wayted for, as the raine or deaw. And Moyses also vseth the same in his song: ye heauens (saith he) let my wordes drop as the deaw, or the raine in their season. Now for the vnderstanding here∣of, we must not only consider the raine in it selfe, but also [ 50] marke the vse and profit that it bringeth vs. Rain in some respect may be hurtfull, as vnto them that are wet too the hard skin, when they go abrode in the feelds: and to all o∣ther men also, when it keepeth them within the doores. But yet for all that, a seasonable rayne bringeth vs suste∣nance by moysting the earth whiche could yeeld no frute without it. Thus ye see why rayne is to be desired. And so let vs vnderstand, that wee on oure part are muche more barreyn than the earth. For proofe heereof we can bryng foorth nothing but shrewd weedes. True it is that in re∣spect [ 60] of euil we be too frutestil: but in respect of good, we cannot bring foorth so muche as one grayne of corne, or one braunch of good herb, and much lesse can wee bryng foorth any one good nourishing frute wherewith to feede our selues, or shoote foorth one blade of good corne, vn∣til god haue chaunged our nature. But hath God put good into vs. He must also be faine to water it, or else it will bee either choked with briars, or else grow wilde. Our Lorde then must worke in that behalfe. And beholde the meane that he intendeth to keepe, is that he sendeth vs his word as raine, to the ende that beeing so moystned, wee maye see what his woorking and cheerefulnesse is, and that the good roote which he hath planted in vs, may not pe∣rish, but increase more and more, and bud & bring foorth good frute. Furthermore let vs take heede we become not like stones and blockes, when God rayneth so vppon vs. The rain doth the earth good, when it is well tilled, but will it do any good to a rock? No, none at all, the rayne is but lost vpon it. Euē so is it with men. If we be well tilled, and minded to yeelde vnder the obedience of oure God, when he maketh his word to raine vpon vs. Certenly it will enter into our harts, and we shal feele the working of it, so as we shal be the more disposed vnto goodnesse, and our good works shal shewe that we haue not bin watered in vayne, and that Gods minde was not that his graces should be lost in vs. But if we continue alwayes in oure cursed nature, as many men do which are wilfull and fro∣ward: then shall we be like rocks, hee will raine vpon vs, but what for that? VVee shall haue no disposition to re∣ceyue the raine, and that will cost vs right deere. There∣fore let vs vnderstand, that it is a raine of Gods sending, when he will haue his worde preached vnto vs. And that if when it streameth downe vpon vs, we make it too va∣nish in the aire, and suffer it not to light vpon the ground, we may be sure that such vnthankfulnesse shall not scape vnpunished. Thus ye see to what end it behoueth vs too apply the similitude that Iob vseth heere, when he sayth that his wordes were wayted for, and longed for as the rayne and deawe. That is to wit, we must assure ourselues, that the good doctrine whiche God sendeth vnto vs for oure welfare, commeth to vs from heauen, and that although we heare it at a mortall mans hand, yet notwithstādyng it is of Gods sending. Ye see then how Gods desire is too water vs. Too what intent? To make vs receyue good seede out of hand, and to bring foorth good frute accor∣ding as it is added heere. For Iob not only sayth that hys words were longed and wayted for. But also that men re∣ceiued them immediatly with greate and earnest good will, and also that there was no more replying to the cō∣trary. Then if it please God to teach vs, and (for the do∣ing thereof) to raise vp meete men induced with the grace of his holy spirit, vnder whome wee may profite. Let vs giue eare to them with all reuerence, and yeeld too theyr good doctrine without any constraint. True it is that we ought to examine spirits, and that wee must not at all ad∣uenture receyue all doctrines that are set afore vs, vntill wee be sure that they are of God. But when we knowe that it is God that speaketh, that is too say, when wee are sure that we be taught in hys name, and as it were by his mouth: then is there no replying, but wee must doo him the honoure to settle ourselues fully vpon his word, so as we may yeld ourselues obediēt vnto it, & it may haue full

course and authoritie among vs. True it is that many can find in their harts to suffer God too speake without kic∣king against him, so as they know the things to bee good which are preached vnto them: but yet doo they striue a∣gainst him in their life. And that is the thing wherein our Lord intendeth to trie whether we be his or no. Haue wee heard Gods word? VVe must not reply against it, but we must glorify God, assuring our selues that there is no∣thing better for vs than to obey him. Haue we once ac∣knowledged that? Let euery of vs (when we be retourned [ 10] intoo oure houses) shewe by oure deedes that wee haue borne away the doctrine, and do alow it as good. For he that doth contrary to that whyche he confesseth, is dou∣ble condemnable. And surely as there bee folke that doo muche woorse in secrete than if their wickednesse were opened too the worlde: So also, theyr replying againste God, extendeth not onely to the mouth, but also to the lyfe. Therefore when folke lyue not as they are taught by the Gospell: their works replye sufficiently agaynste God. VVhen any man troubleth his neighboure, so as he [ 20] riseth vp openly against him and doth him any violence, it is certayne that suche outrage shall not bee borne with∣all but shall be punished at Gods hande, howe long so e∣uer hee tarrie. And although oure going about to anoy our neighbours, be by suttle tie and as it were by vndermi∣ning, so as our slights bee cheefly conueyed and couered, and we cannot be reproued of men, nother can any man (to our seeming) finde fault with vs: yet notwithstanding, the crye mounteth vp to Heauen, and craueth vengeance at Gods hand for the extortion that we haue so commit∣ted [ 30] in secret. VVherefore let vs marke well, that although we haue yeelded such reuerence vnto Gods word, as to heare it as good and holy doctrine, and to receiue it as the very foode of our soules, and as the meane too bring vs to the euer lasting life and the saluation which we pretend to desire: yet it behoueth euery one of vs too take good heede to hymselfe, that hee replye not agaynst it by hys life. And nowe let vs consider a little, if a man may e∣uer find this vertue in the world. Behold Iob speaketh in such a time as Gods doctrine was yet very darke: for it is [ 40] not well knowne whither he liued after the law of Moy∣ses, or before: howbeit it is certayne, that hee was aunci∣enter than the Prophets. For when he is spoken of in the Prophets, hee is spoken of as a man that had bin of aun∣cient time. Now seeyng it is so I pray you ought not the world at this day to be more giuen to receiue Gods do∣ctrine, than at that tyme? For (as I haue sayde) the do∣ctrine of God was very darke in those dayes, and God sent it but as it were drop by drop, euen as when ther fal∣leth a small deaw in the night. Too bee shorte, men are [ 50] taught it but slightly in comparison of the abundance of grace which God sendeth into the worlde in these dayes. For in the Gospell we haue infinite treasures of wisdome and knowledge, God sheweth hymselfe familiarly vntoo vs, he will haue vs to be filled, and throughly filled wyth all perfection of his doctrine, and he giueth so cleere and certayne vnderstanding as can be possible. And yet for all this, where is the reuerence that Iob speaketh of? where is the desire? where is the amiable obedience▪ Nay contrari∣wise we see skornefulnesse as I haue touched already. A∣gaine, [ 60] when the doctrine is preached, how many are there that giue attentiue eare vnto it? Nay the most parte are busied about theyr owne fancies and earthly cares, where they haue I wote not what matters within them, that shut God out of dores, so that they play the resty iades in kicking against the doctrine. Theyr comming to Sermons is but for fashion sake, and they returne home from them as wise as they went thither. So then there are very fewe folke in whome the reuerence is to be founde that is spoken of heere. And as for conforming them∣selues fully vnto it, that is a very rare vertue. For euery man will be wise and cunning, and after that sort? In not o∣beying God, and in not comming to the knowledge of the holy scripture: nay mary say they, I thynke thus, and thus it seemeth to me: And men are not ashamed to al∣ledge theyr weenings before God: and it is the cheefe articles of the fayth of the Papists at this day, that in their opinion God ought too set greate store by them for thys theyr ouerdiuelish pride, in that they would haue all men to holde themselues too all their deuises. And they that blaspheme not so openly with theyr mouthes, are neuer∣thelesse seene by theyr deedes, that they rebell agaynste God. For wee see howe God doth nowadayes set out the whole perfection of wisedome in the Gospell, and commeth so familiarly vnto vs, desiring to fill vs to the full. And yet notwithstanding wee finde no tast in hys worde, but vtterly despise it, and when it is declared vn∣to vs, wee go about to resist it, or at leastwise too deface it by our doings. Seeyng then that we are so maliciouse, shall not they that heare Iob, beare witnesse against vs? Shall they not vpbrayde vs wyth the obedience whiche they yeelded vnto Iob, who in deede was a Prophete of God, but yet had no suche recorde of his calling, as oure Lorde Iesus Christ hathe giuen to those that preache his Gospell in these dayes? And therefore let vs marke well thys texte. For like as it is sayd that the least in the king∣dome of heauen (that is to saye of them that preache the Gospell in these dayes) is more excellent in his ministe∣rie, than Iohn Baptist and all the Prophets: so on the con∣trary parte, when we despise the doctrine that God sen∣deth, seeing that he commaundeth it to be so honoured: it is certayne that we shall be double giltie. Thus ye see what we haue to marke in thys text. And it is sayd imme∣diatly, that if Iob iested with them, they beleeued it not. VVhereby he meeneth, that hee had suche a grauitie in him, as men durst not beleeue that hee woulde iest, by∣cause that in all his conuersation he shewed himselfe as a Prophete of God, and had gotten so greate credite as the very reuerence whiche men beare vnto him, was a cause that men thought not that hee would abace him∣selfe to become fellow like and companion with others. And afterward hee addeth, they constreyned me too let the light of my countenance fall: that is to say, they compelled me to hyde my cheerefull countenance, bycause that al∣though they were glad to see it, yet durst they not shew like countenance againe, for feare of offending him by any manner of way. This serueth to confirme the matter more which was spoken of already. For the holy Ghost sheweth vs as it were in a looking glasse, what the reue∣rence of the whole people was in those dayes, towards a man that was indued with excellent giftes, notwith∣standing, the same spirite that rested in him, speaketh at

this day vnto vs. Then if men honored him in such wise as they durst not shewe like countenance when he laugh∣hed, for feare of displeasing him: It sheweth well the o∣bedience which wee should yeelde too Gods worde, and that wee ought to esteeme and honoure the doctrine, in as much as wee knowe it proceedeth from him for oure welfare. And herewithall Iob sheweth also after what sort he behaued him selfe among those that honoured him so and gaue him the cheefe roome as vnto a king: namely, that he had bene a comforter of the afflicted. Therefore hee [ 10] sheweth that for his parte, hee abused not the authoritie that was giuen him by taking vpon him as a Lorde, after the manner of false Prophetes (according as it is sayde in Ezechiell) whiche vse suche and extreme sternenesse as though they woulde set their feete vpon the neckes of those that feare God, by thundering and storming against them, and in the meane while haue not any huma∣nitie in them, nor regarde to reach out their hand to such as are afflicted. Iob then declareth, that his grauitie was not tvrantlike, that is to saye it was not a sturdie stately∣nesse [ 20] to daunt poore folke, and to make them afraid: but although hee shewed himselfe familiar to them, yet they stoode in awe of him, and durste not dallie with him, by∣cause they knewe he had receiued Gods spirit abundant∣ly. VVherefore let vs vnderstand, that like as he had bin milde and courteous vnto al men: so also it is a lesson for all those whome God hath called to the teaching of their neyghbors, and generally for all the faythfull, euery man in his owne behalfe. Then if God giue vs any authori∣tie, or so replenishe vs with his holie spirite, as wee be ho∣noured [ 30] among other men: It is not for vs too aduaunce ourselues, nor to ouerrule them like Lords (for that were an abusing of Gods giftes, and a wresting of them cleane contrarie to his meening:) but it behoueth vs to knowe, that oure Lorde imployeth vs to the comforting of the poore that are afflicted: that is to wit, that suche as seeke to serue God with all lowlinesse, may be cheered by hea∣ring and seeing vs▪ For like as Gods worde is hated of the wicked sort, and of the despizers thereof, bicause it telleth them of their destruction: so also they that are cast down in them selues and are not aduaunced with pryde, pre∣sumption or stubbornnesse, but are always lowly minded; and to be short all the scholers of Iesus Christ, must needs be cheered at his doctrine, according to his saying, come vnto mee all yee that labour and are heauie loden, and I will refresh you. So then let such as haue charge to vtter Gods word, loke well that they make the doctrine which they carrie, to be found sweete and amiable to all such as are oppressed and ouerwhelmed in them selues through the knowledge of their owne wantes and miseries. And therewithall▪ if they deale roughly: let it be towards those that haue need to be roughly handled and tamed by rea∣son of the hardnesse that is in them.

Nowe let vs fall downe before the face of oure good God with acknowledging of our sinnes, praying him that when hee hath made vs perceyue them, he will also giue vs suche repentance as wee may hartely desire to be hea∣led by the remedies that hee sendeth vs: and that for as much as his worde is the true medicine to purge all oure diseases, he will make the same to worke effectually: and when hee hath giuen vs health, hee will feede vs with the selfesame foode, and strengthen vs more and more ther∣by, so as we may shewe by effect, howe it is he that liueth in vs, and therefore that we may not liue any more after the worlde and the fleshe, notwithstanding that we dwell here: but that our liuing may only be to feed our soules with his worde, vntill hee haue called vs intoo the king∣dome of heauen with his Angels, where wee shall neede no more teaching, nor to haue the meanes whiche are re∣quisite for oure infirmitie as nowe. That it maye please him too graunt this grace not onely to vs but also too all people and nations of the earth, &c.