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

The .Cxxij. Sermon, which is the first vpon the .xxxiij. Chapter.

This Sermon is yet still vpon the three last verses of the former Chapter, and then vpon the text that followeth.

THerefore Iob heare thou my talke, and hearken vnto all my vvordes.

2 Beholde I haue opened my mouth, my tongue shall speake in my palat.

3 My vvordes are the rightnesse of my heart, and my lippes shall vtter pure doctrine.

4 The spirit of God hath created me, and the breath of the Almightie hath giuen me life.

5 If thou canst, ansvvere me, and prepare thy selfe agaynst me, and debate thy cace stoutely.

6 Beholde I am to Godvvarde as thou [or according to thine ovvne mouth] I am also formed of the clay.

7 There is no feare of mee too trouble thee, and although I presse thee, yet shall it bee no heauie burthen to thee.

I Haue begonne alreadie to lay foorth the protestation that Eliu made speaking rightly without regarde of men: and (as it hath beene declared) the man that will speake rightly and godlily, must haue his eye shet that he accept no persons. For if we be led either with hatred, or with fauor, there will be nothing wel ruled in vs, there wil be nothing but trouble. Specially when it standeth vpon teaching in Gods name, it behoueth vs to bee well aduised to turne away from all [ 10] fleshly affection. And Eliu said purposely, that god might roote him out, if he shoulde haue respect of mens great∣nesse. Now it might seeme hard at the first sight, that God shoulde destroy one for no more but magnifying some mans greatnesse. Howbeeit let vs marke first of all, that when God graunteth vs the grace to speake in his name: it behoueth vs to yeelde all the authoritie to his worde, and too aduaunce the estimation thereof. But if wee bee so turned asyde by looking vnto creatures, that we speake not freely as wee ought to doo: Is it not a dishonouring [ 20] of God? If a man bee sent from an earthly Prince, and suffer other men to scorne him, and he playeth the goose, and dare not preferre the message that is committed vnto him: it is such a lozelrie as is not to be pardoned. Be∣holde, God receyueth vs to his seruice, euen vs that are but dust before him, euen vs that are altogither vnpro∣fitable: he putteth vs in honourable commission to beare abrode his worde, and he will haue it to bee borne abrode with authoritie and reuerence. Nowe there is a man that doth so dismay vs, as wee disguise Gods truth, to turne it [ 30] into a lie, or else brue it in such wise, as it shal be put quite out of his owne nature: I pray you is not that as great a reproche as can bee done vntoo God? So then if Gods worde be not caryed abrode so soundly and freely as men may honour it: it is no maruell though punishment bee prepared as Eliphas speaketh here. Thus haue we a double lesson to gather of this text. The one is for such as preach Gods worde, and are in office too teache as shepeherdes. These must settle themselues to such constancie, as they swarue not howsoeuer the worlde go, according as it is [ 40] sayde in Ieremie, that he must take to him a foreheade of brasse to fight withall, bicause the worlde will neuer bee without great stubbornnesse, and such as are exalted to a∣ny dignitie of honourable state, cannot yeeld themselues in subiection and obedience vnto God, but do alwayes set vp their bristles against him. Nowe seeing that they do so forget themselues, as they cannot stoupe to him that hath created and fashioned them: It behoueth vs to haue an in∣uincible constancie, & to make our reckning that we shall haue enmitie and displeasure when wee do our dutie: but yet neuerthelesse let vs go throughout it without swar∣uing [ 50] aside. Lo what we haue to marke on our side, we (I say) which are ordeined as pastors to preach the worde of God. Notwithstanding it behoueth all people to receyue a generall instruction. Therefore when we come to heare a Sermon, let vs not carie such a loftie stomackē with vs, as to checke agaynst God when we bee reproued for our sinnes: let vs not cary such bitternesse, as too bee angry when our galled backes bee rubbed: neither let vs bee so foolish and ouerwise as to thinke that God ought to hold his peace for vs: neither let vs seeke to be borne withall [ 60] vnder the colour that there is some good qualitie in vs. Though we were kings and princes, yet behoueth it vs to bowe downe our neckes to receyue Gods yoke: for all loftinesse must bee pulled downe, as S. Paule sayth in the second to the Corinthians. For the cause why the gospell is preached, is to the end that both great and small shoulde submit themselues vnto God, and suffer themselues to be gouerned by him: which thing cannot be done, except we cast downe our loftinesse (as S. Paule sayth in that place) which exalteth it selfe against the maiestie of our Lord Ie∣sus Christ. And we must not tarie till we be inforced and compelled to obey God: but euery man must do it of his owne good will. Then let such as are in any estate vnder∣stand, that though they were more than kings, yet ought they to humble thēselues at the preaching of Gods truth. And why? For they must thinke thus of themselues. From what Lorde or maister is he sent that preacheth? Euē from him that is soueraine Lorde of all mankinde, and vntoo whom al men owe subiection. Then if we be of meane de∣gree: I pray you, is it not an ouerranke folly, to desire that men shoulde beare with vs, and winke at our faultes, and cloake them, yea and that the worde of God shoulde bee falsified for oure sakes? Can God transforme himselfe? No: But hee will haue his worde to be his liuely Image. Now then if we seeke to bee flattered, it is as much as if wee woulde desire that God shoulde chaunge his nature, and renounce himselfe, to the intent to please vs. And is not that to diuelishe a rashnesse? Then let vs learne too come to the hearing of Gods worde with al humilitie and mildnesse: assuring our selues that our obedience must be tried in this behalfe, and that none must be spared, but all mens faultes shewed with rightfull libertie, as is conueni∣ent. Now let vs come to that which Eliu addeth. Iob (say∣eth he) heare thou mee. Truely I speake with my tongue, and I vtter my wordes from my palat. But yet notwithstanding, my saying are the rightnesse of my heart, and thou shalt not heare any thing but truth and vprightnesse at my mouth. See heere what a protestation Eliu maketh, to the intēt to be heard: that is to wit, that hee will not speake feynedly, and as a double minded man, but will set downe things purely, ac∣cording as he knew them to be, and as they had bin reue∣led vnto him. Marke that for the first poynt. Secondly he addeth, Behold I am in respect of God as thou art, or according to thy mouth. The worde that he vseth signifieth proper∣ly a mouth: howbeit, sometimes it is taken for Measure. Nowe wee haue seene heeretofore, how Iob desired God to come to him, without bringing any such terrour as hee felt. If God were my match (sayth Iob) I could answere him: and although hee haue all authoritie ouer mee, yet could I mainteyn my cace. Lo after what maner Iob spea∣keth. And so this sentence might be expounded thus: Be∣holde I am according to thine owne mouth: that is to say, ac∣cording as thou hast desired: or else thus: Beholde I am ac∣cording to thy measure: that is to say, I am like vnto thee, in respect of God. Neuerthelesse, the meening will a∣bide alwayes one: And therefore we neede not to stande much vpon the worde. Let vs consider still wherevntoo Eliu intendeth too come: that is to witte, that hee is not God that he might make Iob afrayde, but that he is crea∣ted of clay as Iob is: that is to say, that he is a mortall and transitorie creature which hath no strength in himselfe.

For (sayth he) it is the spirit of God that hath fashioned me: and the breath of the Almightie hath giuen mee life. To bee short, we see how Eliu telleth Iob here, that he wil speake against him with su•••• reasō, as he shall be ouercome. Thou shalt no more alledge (sayeth he) that God maketh thee afraid, that his glory is terrible to thee, and that thou canst haue no right at his hande: thou shalt not bee able to say so. For who am I? Beholde, I am a wretched lumpe of earth and myre. True it is that I haue breath and life, howbeit I haue them of God: but yet am I as full of frail∣tie [ 10] as thou. So then there shall nothing ouersway betwene vs two, but reason: and thou must be faine to be confoun∣ded. VVe see in effect the two poynts that are conteyned here. The first is that Eliu declareth that his wordes are the rightnesse of his heart: and that he wil not speake any thing which hee hath not thought and conceyued in himselfe. This is well worthie to be noted: For therevpon we may gather, after what sort hee ought too bee disposed which beareth about the worde of God: namely that hee must not haue store of bibblebabble at his tongues ende, nor [ 20] cast forth wordes at all aduenture, no nor yet play an en∣ter lude: but according as God hath taught him, so must he deale forth that thing which is printed in his heart, vntoo those ouer whom God hath giuē him charge, So then, will we serue God purely in our office? It behoueth vs first and for most too brydle our tongues, that they speake not any thing, but that which is printed in our harts. And sure∣ly we heare how it is said by Dauid, and likewise alledged by S. Paule, (who applyeth it to all the ministers of Gods worde) I haue beleeued, and therefore will I speake. True [ 30] it is, that this thing is common to all Christians, and to all the children of God: but it ought to be cheefly obserued of those whom God hath ordeyned to be as instruments of his holy spirite. VVhensoeuer wee speake: then is it Gods will to be heard in our persons. Seeing then that he hath done vs so great honour: at leastwise his doctrine ought to be printed in vs, and to take roote there, and af∣terward our mouth should beare witnesse that we knowe it. To bee short, it behoueth vs too haue beene taught by God, before we can be good maisters or teachers. And spe∣cially [ 40] when we preach, let it not onely be to teach others: but let vs comprehend our selues in the same number and companie. Beholde I say what we haue to marke. And vn∣doubtedly when a man speaketh Gods worde without feeling the operation of it in himselfe: what doth he else, but play a part in an enterlude? And what a trecherie is that? VVhat a defiling is it of Gods worde? So then let vs be think vs throughly: and as oft as we go vp into the pul∣pit, let vs remember well the lesson that is giuen vs here: namely, that the rightnesse of our hart must shew it selfe [ 50] in our tongue. And therewithall also when wee see that a doctrine is good, and that the man which speaketh, labou∣reth to edifie vs: let vs know that we be vnthankfull, and vtterly rebellious agaynst God, if we heare not his mat∣ter with all humilitie. Nowe when Eliu maketh this pre∣face, he speaketh not after the maner of men, as in the way of curtesie: but he sheweth after what sort God intendeth to holde vs to himselfe. By what meanes is that? Behold me (sayth he) heare mee: for there is nothing but right in my talke. It is all one as if hee did set it downe for a rule in [ 60] Gods name, that if a doctrine that is preached bee good and holy, and we conuinced that it is so: then if we yeeld not with all reuerence to frame our selues thereafter, we shall not be guiltie of resisting a man, but it is all one as if we spited the liuing God. So then let euerie of vs bee at∣tentiue when Gods worde is preached: and seeing h•• is so gracious vnto vs, as to rayse vp men to declare his will familiarly vnto vs: let vs not be as wilde folke, but let vs yeeld ourselues teacheable in the things that we know to proceede from him. And forasmuch as the lawe, the Pro∣phets, and the Gospell, haue been conueyed vnto vs, by such maner of men, whose vprightnesse is well ynough knowne and witnessed: let vs marke that whosoeuer sub∣mitteth not himselfe too that doctrine, needeth no other proces to his damnation. To bee short, let vs marke, that our Lord hath authorised his Prophets and Apostles, too the end that the doctrine which they haue giuē vs should not be doubted of, but be taken as an vnrepealable decree. Marke that then for one poynt. But herewithall we bee warned, that the faythfull must not become so sheepish as to receyue whatsoeuer is tolde them, but must examine the doctrine whether it be of God or no. And that is the cause why it is sayd, that we must trie the spirites. And this must be well noted. For we see that the wretched Papists suffer themselues to be led without any discretion, & the fayth which they haue is nothing but meere sheepishnesse that men must stoppe their eies, and haue no reason at all in them. But contrarywise, Gods will is, that we shoulde haue both skill and discretion, that we be not abused and seduced by the false doctrines that men shall bring vs. How shall that be done? Truely we must not presume to iudge of Gods truth according to our owne wit and fan∣cie. But we must rather captiue all our reason and vnder∣standing, as the Scripture sheweth vs. Neuerthelesse, wee must therewithall pray God to giue vs discretion, to dis∣cerne whether that the thing that is set before vs, be good and right or no. And furthermore, let vs with al lowlinesse desire to be gouerned by him, and to be vnder his hande, assuring our selues that by that meanes, wee shall knowe whether there be any right in the matter that is told vs or no. Also it is the thing that our Lorde Iesus Christ alled∣geth, when he will haue vs to receyue his sayings. I seeke not mine owne glorie (sayth he) but the glorie of him that sent mee. Therefore it behoueth vs alwayes too searche to what ende the man tendeth that speaketh vnto vs. For if wee see that the marke whiche hee shooteth at, is that God shoulde be glorified, and reigne ouer all men: there must bee no more disputing agaynst him, but wee must rest fully there. But on the contrarie part, if his doctrine tende to the defacing of Gods glorie, too the turning of vs from his seruice, or too the aduauncing of ambition and vanitie, so as it builde vs not vp to bee the true Tem∣ples of God, or if it grounde vs not vppon God, too re∣mitte our selues wholly vntoo him, too call vppon him purely, and to rest our selues vpon his grace and fatherly goodnesse: Then doo wee see that there is no rightnesse in it. True it is, that we shoulde bee fore combred in that cace, if God had not first of all shewed vs, what maner of one this rightnesse is: but if wee haue once the prin∣ciples that hee hathe gyuen vs, wee can neuer swarue, vnlesse it bee long of our selues. Beholde, God telleth vs, that hee will bee exalted, and haue men too acknow∣ledge,

that all goodnesse commeth of him. Againe, he will also haue all Lordeship and power ouer our life, and ther∣in holde vs so in awe, as we may be gouerned by him, and according to his good will: he will haue men to be vtter∣ly abaced, and bereft of the trust of their owne rightuous∣nesse, wisdome and strength: he will haue vs to come and draw water in our Lord Iesus Christ, as in the fountaine of all goodnesse: hee will haue vs to call vpon him purely, and he will haue the Sacraments which he hath ordeyned, to be receiued as warrants of his grace, and as meanes and [ 10] helpes to further vs, to serue him with so much the more free and earnest hart. These are the things wherein there can be no glose, nor any darknesse or difficultie. So then let vs always haue this touchstone with vs when we come to the trying of any doctrine. And then shall we perceyue whether it be right or wrong, true or false, pure or corrup∣ted & mingled, or according to the true rightnesse which God hath shewed vs. I say wee neede not to bee wrapped any more in doubts in this behalfe: onely let vs open our eyes, and therewithall pray God to guide vs by his holy [ 20] spirit: for without that we shall alwayes wander, and not be able to discerne so much as little children, according as S. Paul saith, Gods spirit must be as a cresset to giue vs light, or else we shall neuer comprehend Gods secrets. They are spirituall, and we of our nature are fleshly and earthly, and we alwayes beare downwarde. But if God inlighten vs by his holy spirit, then do wee iudge of the doctrine, and dis∣cerne in such wise as we cannot be deceyued by all Satans temptations. And although he send vs deceiuers, & rayse vp many turmoilers that labour to turne all things vpside [ 30] downe: yet cannot that preuaile any thing against vs, so long as Gods spirit is our light, (as I haue sayde alreadie.) Furthermore, although God do sometimes speake by the mouthes of the wicked (according as it is sayde that the kingdome of our Lord Iesus Christ shal be furthered now and then by occasion, so as the hypocrits or folk that haue no feare of God, but are led with vainglorie and other va∣nities shall serue for a time, and God will make their doc∣trine auailable to the saluation of his chosen, howbeit that it be to the greater cōdemnation of themselues) although [ 40] say I, that this may now and then come to passe: yet not∣withstanding it is not the ordinarie meane. For when it pleaseth God to haue vs edifyed in him, immediately hee rayseth vp men that speake hartily and zealously, yea and he giueth such a marke to the worde that commeth out of their mouth, as men may knowe the working of the holy Ghost, according as also Saint Paule sayeth. And heere yee see, that such as are in office to preache Gods worde, ought so much the better too practise that whiche I haue sayde: that is too witte, too learne well themselues be∣fore [ 50] they teach others, so as their heart may speake before their mouth. For the bringing hereof too passe, let them pray God so to touch them too the quicke, as they may haue the woorde well rooted in theyr mindes, that they may be able both to serue their neighbours, and too per∣ceyue that they thrust not forth themselues at aduenture, but that they are drawne by the holy Ghost. Ye see then what wee haue to remember in this streyne. Nowe in the seconde place Eliu protesteth, that hee is a transitorie and frayle man, so that hee cannot make Iob afrayed. Neuerthe∣lesse [ 60] will he not winne any thing at his hand, but by reason and truth. Before wee come to the cheefe poynt, by the way wee haue to marke the maner of speache that is vsed here: which is, that the spirit of God hath created him, and that the breath of the Almightie hath giuen him life: and further, that hee is but myre and clay. Truely this is well worthie to bee noted of all men. For if we could beare well in minde that which is shewed heere: vndoubtedly all pride would be buried in vs. For what is the cause that men do glory so much in themselues, and are so full of ouerweening, but first for that they knowe not theyr owne originall begin∣ning: and secondly for that they haue not the skill to con∣sider in good earnest, that looke whatsoeuer they haue, they hold it of God, and that it is no heritage vnto them, but that they haue their life & all the appurtenances ther∣of, bicause it pleaseth God to preserue them. Then if men could first consider from whence they come, and secondly that whatsoeuer goodnesse is in them, they hold it of gods mere grace: it is certain that they should be rightly meek∣ned. Therfore it is sayd, that we are fashioned of myre and clay. Now let vs go boast our selues, and make as great vaunts as we list, & yet shall we not be able to chaūge our nature. VVherefore, when a man feeleth himselfe temp∣ted with pride, so as he would exalt himselfe to much: let him enter intoo himselfe, and consider from whence hee came, and out of what thing God tooke him. If but onely our feete be myrie, it seemeth to vs that wee are the lesse woorth. And if the myre do but touch vs, we thinke our selues defiled: yea if it doo but hang on our shooes. And yet for all this we be made of clay. Therefore wee ought not so too forget oure pedegree from whence wee come, namely that we are but earth and dust. True it is that this saying is common ynough, and euery man confesseth it: but in the meane season no man acknowledgeth it. For such a through conceyte were ynough too purge vs of all pryde. VVhat else is the presumption and ouerweening that is in men, but onely a windinesse, bycause they be puf∣fed vp with ignorance, and haue forgotten themselues? So much the more then ought we to wey wel this speech, wherein it is sayde that wee bee created of clay or myre. True it is, that there were some worthinesse and excel∣lencie in our nature meete to be commended, if we were throughly whole and sounde: but yet were it not lawfull for vs to be proude of it. And seeing we are so corrupted in Adam as we bee, it is certaine that we ought to be dou∣ble ashamed. And why? For wee were created after the Image of God. And what maner of Image is it nowe? It is a disfigured one: wee bee so defaced, that the marke which God had put into vs too bee glorified thereby, is turned into his dishonour: and all the gracious gifts that were bestowed vpon vs, are become as many recordes to make vs guiltie before God, bycause wee defile them, and so long as wee continue in our owne nature, wee do but abuse the benefites that wee haue receyued, and applie them vnto euill. And so ye see alwayes that our confusion increaseth, by all the giftes which God hath bestowed a∣mongest vs. But yet let vs put the cace, that we were as vncorrupted as euer oure father Adam was at the fyrst. Should wee therfore presume of our selues vnder the co∣lour that God had so innobled vs? Truely we holde all things of him. VVhat is it that putteth a difference be∣twene vs and the brute beasts, and maketh vs more excel∣lent?

Haue wee it through oure owne purchase? Haue we gotten it by our owne strength? Haue we it by inhe∣ritance from our forefathers? No. But we haue it of gods free gift through his owne meere goodnesse. So then what is to be done, but onely to humble our selues? This is the thing which we haue to gather ingenerall vpon this streyne, where Eliu confesseth himselfe too bee made of clay, and that he is beholden to God for his life & breath, bycause he bestowed them vpon him of his meere good∣nesse. And nowe by the way, those whom God will haue [ 10] too serue him in state of honour, ought to remember this lesson the better. For when God reacheth men his hand, and setteth them in some degree of honour, it is not too the ende they shoulde vaunte themselues, but rather ac∣knowledge howe much they are bounde vnto him, and bee so muche the more prouoked to honour him, sharpe∣ning and applying al their wittes and affections to worke in suche wise, as God might bee honoured by them: ac∣cording as it is sayde, that a candle must not bee hidde, but set vpon a table or cupborde that it may giue light o∣uer [ 20] all the house. Those then to whom God hath shewed the fauour too exalt them to any hie or worthie calling, ought to be the more inflamed to inlighten theyr neigh∣bours, and to giue them such example as the grace which they haue receyued, may not be as it were choked. This is the thing which we haue to marke here in this seconde place. And herewithall let vs marke generally, that men cannot yeelde God his due glorie, except they strippe themselues starke naked. For so long as we pretende to reserue any thing too our selues, bee it neuer so little, [ 30] the glorie of God shall bee so much diminished. VVhat is too bee done then? VVhen wee haue well searched what graces or benefites wee haue: let vs make so ma∣ny Items of receyts in our account, and acknowledge that wee haue nothing at all of oure owne. The verie way for men to kepe themselues from robbing God of his prayse, is to indeuer to know thēselues, how there remaineth not one drop of goodnesse in them, but euery whit of it must be put into an inuentorie, according also as they are ac∣countable for it afore God. Furthermore when we bee so [ 40] brought to nothing in our selues, we susteyne no losse by it: for we shall not fayle to be apparelled againe: yea and if we be truly ioined vnto God, and yeeld vnto him his due prayse: we shall be much richer than those that are so full of ouerweening, surmizing thēselues to haue I wote not what a kind of inheritance. So then let vs not be loth to be diminished and to be so vtterly stripped from all glory: for our lord will not suffer vs to be vnfurnished of any good∣nesse: out yet notwithstanding it behoueth vs to be so aba∣ced, as I haue said. Besides this when we know that we can [ 50] do nothing but as it is giuē vs frō aboue: let vs apply al the things that God putteth into vs, to such vse as he cōman∣deth. For our Lord hath not indued vs with the giftes of his holy spirit, that the same shoulde be otherwise applied than too good vse, or that they shoulde bee vnprofitable. Therfore let vs be well aduised, that the things which we haue receiued be presented, and as it were offred in sacri∣fize vnto God and seing it is his wil to haue the welfare of our neighbours aduaunced, let vs aboue all things haue a regarde to edifie one another. Lo what wee haue to beare [ 60] in minde here. And now let vs come to the talke that Eliu holdeth here, and to the substance of it. He had sayd, the spirit of God hath created me, and his breath hath giuen me life. So then (addeth he) there is no terriblenesse in mee to make thee afrayde, but onely reason shall beare the sway. Heere Eliu sheweth what the duetie of a good teacher is: namely to looke well to himself, and to view and cōsider himself be∣fore he open his mouth. And why? for they that haue not knowne their owne frailtie, wil haue no cōpassion of their neighbours: and when they fall to rebuking of suche as haue done amisse, they go to it with such rigour, as it shall be rather to make the wretched wanderers stray further, than to bring them into the way. And when it commeth to comforting, they haue no skill howe too do it: or if they come to teaching, they do it with a disdayne. Therefore if we will teach Gods worde as we ought to do, let vs begin at the knowing of our owne infirmities. And when we bee well acquainted with them, that will lead vs to a modestie and meeknesse, so as wee shall be of a milde heart to viter the worde of God. True it is that forasmuch as there are many which are full of pryde and stubbornesse: the worde of God had need to be vnto them as a hammer to broose and breake their hardnesse: but yet notwithstanding wee ought first and formost to teach those that yeeld thēselues teachable. And how may we do that, when we knowe not what neede we haue to beare with them? But beare with them we cannot, except we feele how fraile we our selues are. For hee that knoweth not his owne wantes, hath no compassion to partake other mens sorowes, and to com∣fort them. So then will we teach the ignorant faythfully? wee must vnderstande that there is nothing but ignorance in our selues: and that it had bin worse with vs than with all other men, if God had not giuen vs the things whiche wee haue receyued of him. Againe, will we comfort the wretched and afflicted? Let vs first vnderstande what it is to be afflicted, let vs haue passed that way our selues, and let vs be touched with greefe and heauinesse, that we may comfort our selues with others that are in sorrow, & haue skill to beare with them. Furthermore if we will rebuke such as haue done amisse, let vs not do it with ouer great rigour, but rather let vs pitie their destruction. True it is that sometymes vehemencie must needes be ioyned with it: for when wee see their wretched soules perish, it is no time to cocker them: if men bee wilfull in their stubbor∣nesse, we must not only strike them, but also wound them to the quicke. Yea, but yet therewithall it behoueth vs to haue this poynt aforehand, namely that we haue bin ac∣quainted with our own infirmities, and that it grieue vs to deale rigorously: like as although a father beate his chil∣dren, and vse much more rougher words to them than he would do to strangers: yet notwithstanding his hart blee∣deth, when hee is faine to transforme himselfe after that sort. Then let vs marke, that a man shal neuer be meete to be a teacher, except he haue put on a fatherly affection, & first of all knowe his owne infirmitie, to the ende he may frame himself to such a pitifulnesse, as he may haue cōpas∣sion of al such as he hath to deale withal. This is the thing which is shewed vs here by Eliu. Furthermore let all such as are placed in authoritie, consider wel that they must not abuse their power vnto tyrānie, to oppresse those that are vnder them. For they shal haue a double account to make before God, if vnder the colour of theyr authoritie, they

will haue men to feare them and stande in awe of them, and not seeke cheefly the honour of God and the welfare of those that are committed vnto them. And see here how Ezechiell speaketh of euill sheepherds which haue misin∣treated Gods people through tyrannie. He saith that they reigned ouer them with all rigor and lordlinesse. Yea but contrariwise it is shewed vs here, that all such as wil quite themselues faithfully towards God and their neighbours when they be set in hie degree, must not therfore aduaūce themselues, but rather know that if they intend to carrie [ 10] terror with them to put poore folke in a feare: God must be faine to shew them that his minde was not to set wilde beasts here to scare his flock, nor Goates to push at them with their hornes, and to trouble their water, as he spea∣keth in the sayd text of Ezechiel, God then will shew that those to whom he hath giuen the swoorde and seat of iu∣stice, and those whom he hath put into the pulpit to teach his worde: are not set there to be Goates to treade downe and oppresse the silly sheepe. Lo what we haue to marke in this text. And herewithall Eliu sheweth, after what ma∣ner [ 20] we ought to receyue doctrine: that is to wit, that if we know it to be true and right, we must out of hande passe with it without gainsaying, although we be not forced nor constrayned vnto it. Ye see then what we haue to beare in mind concerning the circumstance of the place and the matter: that is to wit, that when a good doctrine is pro∣pounded vnto vs: very well he is but a mortall man that speaketh it, but do wee see that hee hath reason and truth. Then let vs assure our selues, that in replying against him, we fight not onely against God, but also against our owne [ 30] conscience, which is a sufficient iudge to cōdemne vs. And herewithall we haue a verie profitable warning to gather: which is that whensoeuer wee come to bee taught in the name of God, if we see that the doctrine which is offered vs is right, there must be no more replying: for wee shall win nothing by it: but if there be reason, it behoueth vs to submit our selues to it. Furthermore this ought not too hinder vs from setting Gods maiestie before our eies. For we must not iudge of the doctrine that is set forth vntoo vs, according to our owne wit and fancie. Therefore two [ 40] things had need to be matched here togither. The one is, that we fully determine to be ready to obey God, conclu∣ding in our selues that our maker ought to haue all soue∣raintie ouer vs, and that we ought to be subiect vnto him. This is the preparatiue that must be made aforehand. And afterward we must enter into iudgement, that is to say, we must examine the doctrine, howbeeit not with pride, nor with an opinion that wee bee wise ynough of our selues, but with praying vntoo God to gouerne vs with his holy spirit, that we may follow the doctrine which he shal haue shewed vs. Thus ye see the two things that ought to bee matched togither. And this matching or mingling brin∣geth no confusion. For he that is prepared to obey God, will not leaue for all that, to open his eyes, and to consider how he ought to discerne vntruth from truth. Howbeeit herewithall let vs learne, not to be so frowarde as to haue no regarde of the man that speaketh: but let vs consider that God sheweth vs great fauour in that it pleaseth him to vse his creatures, and too abace himselfe after that sort vnto vs, to the ende we should haue the more leysure to consider his worde. For if he should come vnto vs in his own Maiestie, we should be vndone. But when he offreth himselfe to vs by men, he applyeth himselfe to our infir∣mitie, too the intent wee might the more commodiously know his truth which he setteth before vs. Ye see then in effect what we haue to remember in this streyne, and the rest shall be reserued till another time.

Now let vs fall down before the face of our good God with acknowledgement of our sinnes, praying him too make vs so too feele our wretchednesse, as wee may bee taught, not to chalenge any thing at all to our selues, nor too bee abused any more with vaine follies, but too ac∣knowledge that wee bee altogither miserable, and there∣vpon to desire to be succoured of him through his mercy, and be thankfull for the benefites which hee hath alreadie bestowed vpon vs, to the ende that by his gracious good∣nesse in continuing them towards vs, wee may learne too apply them to the glorifying of his holy name, and to de∣dicate them vnto his seruice, beseeching him further too beare with our weakenesse, vntill he haue vtterly ridde vs of it, and transformed vs into his owne glorie. And so let vs all say: Almightie God our heauenly father, wee ac∣knowledge and confesse according to the truth, that we be not worthie to lift vp our eyes, &c.