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

The fourtenth Sermon, which is the first vpon the fourth Chapter.

This Sermon conteyneth still the exposition of the two last verses of the third Chapter, and then the fourth Chapter as followeth.

1. ELiphas the The manite ansvvered and sayd.

2. If a man assay to talke, shall it greeue thee? And vvho can holde himselfe from speaking?

3. Behold, thou hast taught many, and thou hast strengthned the vverie handes.

4. By thy vvordes thou haste stayed them vp that vvere falling, thou hast strengthned the vveake and trembling knees.

5. But novv that the euill is come vppon thee, thou art out of quiet: and novve that it hathe tou∣ched thee, thou art astonyed.

6. Is not this thy feare, thy trust, thy hope, and the vprightnesse of thy vvayes?

VPon Iobs talke whych we treated of yesterday, ther remaineth to vnder∣stand, that when we be in prosperitie we can not hope that God will con∣tinue it for the time to come, nor let vs be in rest still. For Iob seemeth to meene, that the faithfull must al∣always [ 40] stand in doubt, and that they must thinke that the thing which they hold with the one hand, shall be forth∣with taken away in the other. Herevpon wee note, that wee must not imagin more than God promiseth vs. For it is a vayne and fonde presumption, when men behight them selues that thing which God leaueth them in dout of. And therefore God punisheth such maner of ouerwe∣ning, when we imagin what wee liste, and write vpon it that it shall be so. God will not haue vs to haue any other leaningstock than his word, whiche is the assured truthe [ 50] that can not lye. Therfore whensoeuer men presume vp∣pon themselues, there is nothing but vanitie and leasing, and it is no wonder though they be disappointed of theyr purpose. For our Lord hath good reason to mocke them, when they passe measure after that fashiō. And so must we hold this for a generall rule, that our trust must be settled wholly vpon Gods promises. And now lette vs consider what God promiseth. He sayeth that if he haue thought vpon vs to day, he will not forget vs any more tomorow but we shall be helped by his hand al the time of our life. [ 60] Behold what his promise is. Then may we well assure our selues, that God will always keepe vs, and that by meanes thereof we shall not be in daunger of falling intoo decay. But yet herewithal we must make our account to be sub∣iect to manie inconueniences. For our Lord sayeth not that he will keepe vs shut vp in a mew, so as we shall see no aduersitie, nor be acquainted with any trouble, but be in continuall ioy and felicitie: hee promiseth vs no suche matter: but onely that he will aide and succour vs in all our necessities. VVherfore it behoueth vs to vnderstand, that God will exercise vs in manye aduersities, and that we be subiect to the cōmon afflictions of this present life: and that in the meane season it ought too suffize vs that we shall be ayded by him, and that we shal not bee vtterly forsaken. Seing the case stādeth so, we perceiue very well, that we must not sleepe when wee bee in prosperitie, as though this state of ours were euerlasting, so as nothing could change it. And therfore in presuming so far, we step beyond our boundes: and why so? For God telleth vs that we may peraduenture suffer many aduersities: but he will help vs cōtinually. Now then, in the meane while we shal fight, yea & be assayled on al sides. And therfore those that passe their boundes in such wise, shal be punished for their ouerhardinesse, as I haue said already. At a word, the faith∣full may euer be in doubt, and yet neuer ceasse to bee in quiet. How so? For when we consider the chaunges and turmoylings of this world: we must needes be afraid and carefull, and euery of vs must prepare himself to receyue blowes, whē it shal please God to smite him. But yet here∣withall

we know, that in our falling wee can not light o∣therwise than vpon our feete, bicause wee bee hild vp by the hande of God: nor bee vtterly oppressed, bycause he releeueth vs. VVe see then how wee can not bee vexed with ouergreat vnquietnesse, and yet wee may bee sore greeued in oure heauinesse, not to withdrawe our selues from God, and to make no accompt of calling vpon him, but to haue our recourse vnto him. To be short, there is great diuersitie betweene the carelesnesse wherevnto we be inclined by nature, according to the disposition of our [ 10] ••leshe, and the assurednesse that wee haue by resting oure selues vpon Gods promises. For when we haue the sayd fleshly presumptuousnesse, it is like a certaine drunken∣nesse, which maketh vs blockishe, so as wee haue no re∣garde of God nor of hys helpe, making oure reckening that all shall go well with vs though hee neuer looke to vs, nor thinke vpon vs. But if we rest vpon Gods word: we will call vpon hym, and we will looke about vs on all sides, and consider that oure life is a thing of nothyng, that our state is wretched, that death manaceth vs on all [ 20] sides, and that we bee hemmed in with infinite miseries. Heerevpon wee pray vnto God, and make our moane vnto hym: and yet neuerthelesse, if it please hym too punishe vs, wee are readye to receyue his stripes with all meekenesse: Loe howe wee ought to deale. But there is yet more: which is, that the faithfull man must enter intoo himselfe, acknowledge his sinnes, and con∣sider that he giueth continually newe occasion why God shoulde iustly punishe hym. So then, although wee bee promised that God will mainteyne vs in this worlde, as [ 30] though wee were brooded vnder his wings, so as we shal bee there in peace and without anye disquietnesse: yet doo our sinnes cause hym to chastize vs, and too shewe some roughnesse towardes vs. God can not abyde too suffer vs to runne so into decay: and if he should leaue vs after that sort at randon without any chastizemente, it woulde bee oure vtter vndoing. If earthlye fathers marre their children when they cocker them too much: it is certaine that we shoulde bee much more marred, if God shoulde not chastize vs and shewe some signe of [ 40] roughnesse towardes vs. For as experience sheweth, we abuse his goodnesse in all respectes. The faithfull therefore, acknowledging themselues too offende God without ceasing, must also beare in minde, that hee hath roddes in a readinesse too beate them for their sinnes, and that either to day or tomorrow he can chaunge the prosperitie which they presently enioy, and therevppon deale rigorously with them. So then let vs marke, that we must not sleepe after such a sort, but that when GOD mainteineth vs here in quietnesse, wee must also haue an [ 50] eye to that which may betide vs, and be alwayes ready to receyue the afflictions that he shall send vs. Now let vs come to that which is reported heere: that is to witte, that Eliphas the Themanite one of Iobs friendes that came too comfort him, is entred into talke against him. For he tel∣leth him in effect, how he seeth too well, that the feare of God and the purenesse which he seemed to haue in out∣ward appearance, was but hypocrisie, bicause hee delte so farre out of square, and could not paciently receyue the correction that God sent him. But anon after he entreth [ 60] yet further: that is to witte, that of force it must needes be that Iob is a reprobate, considering that God handleth him so roughly. And why so? for the good men are neuer smitten with such extremitie. Lo heere the first grounde that this Eliphas taketh to reason vppon against Iob. But we must be thinke vs of that whiche I haue declared heeretofore: which is, that Iob hath a good case, but hee handleth it very ill: and that his countercompanions haue∣an ill case, and handle it very wel: according as sometimes a man may set a faire coloure vpon an euill matter, and so do they. It standeth vs in hand to mark this: for other∣wise all the talke that is rehearsed too vs here, will be con∣fused. Iob (as I haue said) hath a good case. For he acknow∣ledgeth that it is God whiche scourgeth him: and al∣though he account himselfe worthie of suche correcti∣ons in as much as he is a sinner, yet notwithstanding hee is fully perswaded that God looketh not at that, and that his sending of so great aduersities vnto him, is not in re∣specte of his sinnes, but for some other secrete cause whereof he is not priuie. In the meane while he shutteth his mouth, and sayth that he can win nothing by pleading against God. Yet ceasseth he not to vse muche wandring talke: And that is the cause why I sayd that he handled a good case amisse. But they that visite him do take an vn∣true principle: which is, that God doth alwayes deale with men in this earthly life, according to their desertes. Thys saying is vtterly false: for we see the plaine contrary, and the scripture sheweth it vs, and experience serueth vs for another proofe of it. But yet the case so standeth, as in the meane season they that say so, ceasse not to alleage good and holy reasons, whereoutof wee also may gather good and profitable doctrin. Howbeit for the better vnderstan∣ding of the whole, let vs call to remembrance howe it is sayde in the Psalme. Blessed is the man that considereth aright of hym that is smitten: that is to saye which iud∣geth discreetely of hym that is afflicted. And what maner of wisedome is that? It is too thinke that God will de∣liuer him in the tyme of aduersitie. Thus wee see what the holy ghost requireth of vs, if wee will not bee rashe iudges, and turne all Goddes woorkes vpside downe. VVhen wee see poore men beaten that they can beare no more: wee must vnderstande that God is so merci∣full, as he will succoure them: and that it is not to be sayd, that hee meeneth to destroy them vtterly. To be short, if we will bee discreete iudgers of the chastizements and corrections that God sendeth vppon men: wee muste wayte for the ende of them: and we must not bee ouer∣hastie to giue sentence at the first dash: but we must stay our selues, and marke what it pleaseth God to do. And according as he sayeth that his displeasure is short, and that his mercie lasteth vnto life: wee must encline our selues to wayte on the hitherside, that is to witte, to hope well, and to wayte for a good and happie issue. Thus we see what wee haue to marke. But Iobs friendes remem∣bred not that, and that was the cause why they ouershot themselues. They see Iob smitten with extremitie, and therevpon conclude, that God meant to shew in hym an example of a reprobate person, and that those thinges had not happened vnto him, if hee had not beene a wic∣ked and vngracious person. And why so? for they con∣ceyued not that which the scripture sheweth vs: namely howe it is the propertie of God too succoure those that

are his, when they be in distresse. And the scripture tel∣leth vs, not onely that God aydeth the afflicted, but al∣so that he draweth those out of their graues, which seme to bee alreadye deade. Although then that our afflicti∣ons bee great and excessiue, yet muste wee still hope for Gods helpe, whych doubtlesse will bee beyonde all the opinion of man, and beyonde all the meanes that we can conceyue. And it is not in thys Text onely that the Scripture speaketh so: but it is a doctrine very ryfe through out. It is sayde that the righteous man not only [ 10] shall bee shaken, but also that hee shall fall seuen tymes a day. Then may we fall many tymes: but yet shall Gods hande bee ready to hold vs vp, so as our fallings shall not bee deadly, at leastwyse not too broose vs so sore, but that God shall delyuer vs. Beholde howe the Scripture speaketh. True it is that there bee dyuerse promises whereby it seemeth that God maketh a difference of his owne children from the reprobates and despisers of hys woorde: as when hee sayeth, that the hardhearted man [ 20] shall bee tamed by force of strypes lyke a Mule or a restye horse, and that GOD wyll not ceasse too beate vppon them wyth greate strokes, whyche are so rebel∣lious and sturdye against him: and contrariwise that such as trust in him shall be hedged in with mercy, that is too say, that God will on al sides blesse them and make them to prosper. VVee see heere a princely promise, whyche seemeth to exempt Gods children from all aduersities. But yet it behoueth vs so to expound these sayd promises, as we haue an eye to that whych is sayde, howe God will be knowen to be the preseruer of his seruaunts, by dra∣wing [ 30] them from their graue. So then, if God hedge vs in with hys mercy, it is not to make vs cockneys, so as no aduersitie should touch vs, so as we should not be needy, so as we should feele no scarsitie, or so as wee should ne∣uer haue any greefe: God mindeth not to vse suche ma∣ner of dealing: for it were not conuenient for vs. But he will haue vs to passe through fire and water (that is to saye, through all kynde of myseries) and to be so distres∣sed, as wee wote not where to become. And herevp∣pon [ 40] he will remedie our necessitie, to the ende wee may knowe how it is he to whome wee bee beholding for our welfare. Thus we see after what manner our Lord wor∣keth. Also let vs note, that too iudge well, it behoueth to beare thys point always in mind: that is too witte, not onely that God punisheth such as are the worst sort, but also that he exerciseth the pacience of hys faithfull ones, scourging them and handling them farre more roughly than he doth the wicked. To be short, let vs alwayes haue an eye to the issue, as I haue sayd, and let vs not mar∣uell though wee see not Gods help at the first day. Lo [ 50] heere the principle whych wee must lay before vs, that wee may know how to make our owne profite by that whyche is recited to vs here. As touching the wordes that Eliphas vseth, they bee these: If a man attempt talke, or If a man rayse talke: for as well the one as the other maye bee spoken, bycause the Hebrue wordhath a double sig∣nification. And forasmuch as the Hebrue word whych is put heere for talke or speech, is sometimes taken also for a thing: Some vnderstande it thus: If God tempt thee, is it meete that thou shouldest bee so farre out of pa∣cience? [ 60] Is it meete that thou shouldest bee so sore mo∣ued? For wee knowe that the Scripture termeth it a temp∣tation, when we be troubled, and when God trieth vs af∣ter what manner so euer it bee. So then, the meening shoulde bee suche as this: is it meete that thou shouldest repine against God, when thou seest that hee tryeth and tempteth thee? that is too saye, when thou seest that hee mindeth too proue what is in thee? But if all things bee throughly considered: the naturall meening is, If a man assay or atumpt too speake. And why so? For Eliphas ad∣deth immediatly, And who is bee that can withheld him selfe from speaking? As if hee should saye, thou art so farre out of square agaynst all reason, that men must needes fynde fault with thee, and there is not the myldest man in the worlde, but hee shoulde be constrayned to rebuke thee, if he sawe thy outrageousnesse and thy behauing of thy selfe heere lyke a sauge beaste. Therefore thou muste be restrayned, for thou wouldest inforce the meekest man aliue too speake. Lo heere the playne meening. But in effect Eliphassis minde is, too shewe that Iob hath not walked aright, nor with a cleere conscience before God. Lo heere the first poynt. Afterward hee entreth into thys generall argument whych I haue touched: that is to witte, that the righteous are neuer oppressed in that wise wyth affliction: but that it is alwayes a token of Gods venge∣ance. And therefore when hee perceyued that Iob was tormented in thys wyse, hee deemed hym to be a re∣probate person. Thus yee see the two poyntes. And nowe lette vs come vnto the first of them. He sayth vn∣to him, Thou bee••etofore baste taughte the whole world, thou baste strengthned the quiuering knees. Thou hast refreshed the weerie handes, thou baste amonded suche as dyd amisse, thou hast comforted such as were tormented: and now when the miserie is come vppon thy selfe, I see thou art out of quiet: and therefore I conclude, that the feare of God whyche thou hast had, was no more but the very same hope which thou pretendest: namely, that God should alwayes haue bene fauorable vntoo thee. Too bee shorte, thou haste serued God vpon vsurie. It was not for that thou diddest gyue ouer thy selfe vntoo him in good earnest, but in re∣spect that thou diddest hope he would alwayes haue bene mercifull vntoo thee, and so long thou couldest well finde in thine heart to serue him, but nowe that thou seelest him somewhat roughe, thou renouncest hys seruice. VVhereby it is to bee perceyued, that there was nothyng else but hypocrisie in thee. Thus wee see in effecte, the whole ground of the discourse that Eliphas maketh here. But true it is, that wee marke not what is in our selues, when wee eyther counsell other men, or comfort them, or rebuke them. Euery man can doo that: yea euen the moste ideotes. For (as it is sayde in a common pro∣uerbe) it is easie for them that are in health, too comsort suche as are diseased. But if wee can shewe by oure owne dooyngs, that the thing whiche wee speake vnto others is in our selues, and that wee speake it from the heart: that is a true proofe that wee deale not deceit∣fully. VVee shall see diuers that are as eloquent, and more eloquent than needeth, and whych can babble so well too the purpose as yee woulde wonder, and they neuer want tongue, if it bee but too prattle. But if it happen that God doo but fillip them wyth his fingers ende, they wote not what comforte or any thing else

meeneth. VVhat is too bee done then? VVhen wee speake too our neighbours, let vs shewe vnto them, that the thing whych we speake vnto them with our mouth, is throughly grounded in our harts. Thus we see how we ought to proceede. Yet is it not meant heereby, that wee should ceasse to comforte and incourage our neighbours, & to reproue one another. For they that passe not to cha∣stize such as do amisse, and to comfort such as are in heaui∣nesse, and to reforme such as go astray: shewe themselues to haue no care, neyther of God, nor of hys seruice. For if [ 10] we loue God with a right affection: it is certayne that (as muche as in vslyeth) we will seeke that all men may doo the lyke. A true Christian will not content himselfe too walke aright: but hee will [doo his best] too drawe the whole worlde to the same accorde. And therefore it beho∣ueth vs to put that thing in vre, whiche Sainct Paule also sheweth vs, of teaching and reforming one another: but (as I sayde) wee must do it from our hart. And how is that? Verely that when it shall come to the triall, we may shew in very deede that wee haue not spoken from the teeth [ 20] outwarde, but that the worde whiche issued out of oure mouthe, is throughly rooted in our hart. But here we see what the vse of Gods word is: namely not only to teache and to shewe what is good: but also too correct suche as haue done amisse, to rebuke suche as deale disorderly, and to strengthen the weake, the feeble, and those that are of small courage. And therefore the Prophet Esay auou∣cheth, that it belongeth too the charge of all Prophets, all teachers of the Church, and all suche as haue charge too beare abroade the worde of God not onely too vtter that [ 30] whyche is commaunded them too speake, (wee may see heere what God will haue declared vnto vs) but also too haue the cheerefulnesse too spurre and pricke forwarde them that are lazie, too giue courage too the weake, too lift vp them that are falne, and too bring backe them that stray, into the right way. Thus ye see what is the true vse of Gods worde: namely that it is the way, aswell too in∣struct men aright as also to shewe the effectualnesse of the Gospell, according also as when Sainct Paule telleth vs howe wee must applye the holy scripture too our instruc∣tion, [ 40] he sayeth, that it serueth not onely to knowe what is good, and too discerne betweene good and euill: but also to exhorte, too reproue, and to conuince vs. And heereby wee must bee the more prouoked to receyue Gods worde desirously, and with a cheerefull and louing affection, for somuch as wee see howe all that belongeth to our wel∣fare is comprehended therein. God then not onely brin∣geth vs that whyche is for our behoofe too knowe: but also forasmuche as he seeth our frailtie, he intendeth too remedie it, and will haue hys word to serue to strengthen [ 50] vs: and forasmuch as he seeth wee be brittle and in daun∣ger too fall, hee setteth vs vp agayne anone after: and forasmuch as hee seeth vs inclined too hypocrisie, and too soothe our selues in our owne vices: he spurreth vs, too the ende wee may perceyue our owne euills, and not delight in them.

Seeyng then that wee perceyue how God hathe so well prouided for all things whiche hee knoweth too bee behoosefull, as hee will haue hys worde too serue vs throughly in that behalfe: ought not wee to bee [ 60] the more inslamed too receyue the same worde? Seeing wee perceyuc it too bee suche a treasure, ought wee not (I saye) too receyue it with a cheerefull minde? conside∣ring howe it is sweeter than hony, as it is sayde in the nyneteenth Psalme. Also when wee heare the worde of God: it standeth vs in hande too knowe wherefore. There are that would haue a man too doo nothing else but say, Beholde what wee haue too marke vpon this text: and that man should make colde expositions, and that there shoulde bee no exhortations, no rebuking of vices, nor liuelynesse. Yea, but that were as muche as too deface the doctrine of God, as if a man shoulde cut a sun∣der the sinewes of a body, that it might haue no more strength in it. VVhat is too bee done then? VVhen wee come too a Sermon, or when any man readeth alone by him selfe, wee must vnderstande, that it is Gods intent, not onely too shewe vs what is good, as if he should say, go on that way: but also too rebuke our sinnes in vs, that it may be as a messenger too pricke vs forwarde too learne too humble our selues before him. Is it euen so? Then let vs marke also howe sluggish wee bee, and that wee hye vs not vnto him with suche zele as were requi∣site, insomuch that hee is fayne to gyue vs some strokes of the spurre too quicken vs vp, and all his exhortations serue too humble vs, and too make vs too submit oure selues frankly to hys will: Thus we see how wee ought to deale to make the worde of God to serue oure vse, and in what wise we ought too put it in vre. Aboue all, they that are cheefe in this charge must marke well, that they bee not quite discharged when they haue faithfully in∣formed the people what is good: but also that they muste haue the foresayd liuelinesse of encouraging them, too the intent that suche as are dull, may be somewhat quick∣ned: and of comforting suche as are in distresse, too the intent they may finde reliefe in God: and of rebukyng such as delight in their owne vices, too spurre them in suche wise as they may be abashed and ashamed in them selues. And like as the ministers and teachers must applye these things to all men openly: so muste euery one of vs apply it to himselfe, following that whiche the Apostle sayth in the Epistle to the Hebrues: for in alleaging the saying of the prophet Esay, he sayth wee must not tarrye till others speake too vs, but euery one of vs must bee a scholemaster to him selfe. As if he should saye, Beholde how that vnto all such as are appoynted to carrie abroade Gods worde in his name, the Prophet Esay giueth com∣maundement to comfort the trembling knees, to stay vp the handes of suche as faynt, to releeue such as are op∣pressed, and too pull them backe intoo the right pathe, which are gone astray. But yet neuerthelesse my freends (sayth he) marke howe euery one of you also is bounde to succour him that is weake and feeble, to cherishe him that is weery and out of heart, to comforte them that are oppressed with sorrowe, and (to be short) to imploy him selfe in that which he knoweth to bee meete and expe∣dient for the welfare of his neyghbours: and finallye, that euery one of vs must do the duetie of a preacher towards him selfe. Lo what we haue to marke in this texte. And whereas recorde is gyuen vnto Iob, that he had instructed many. Heere is shewed vs, first the excellent vertue that was in hym. And we must also take instruction by it too doo the lyke: that is to witte, to drawe all men with vs (as

much as in vs lyeth) too serue God with one common consent. True it is, that all men are not indewed with so great giftes: but yet must euery man consider hys owne measure, and imploy him selfe according as God hathe gyuen hym abilitie towardes hys neyghbors. Therefore wee must vnderstande, that whatsoeuer God hath im∣printed in eche of vs for the common buylding vp of hys Churche, wee must discharge our selues of it, and accor∣ding to the giftes that euery of vs hath receyued, so must he profite others, and all of vs must communicate togy∣thers, [ 10] that we may go to God with one accorde, and e∣uery man shewe openly that he hath a desire too serue his neighbours turne. But nowe let vs come to the con∣clusion that Eliphas maketh. Forasmuche (sayth hee) as thou art out of pacience when the aduersitie is come vp∣pon thee: it must needes bee sayde, that thou hast beene but an hypocrite, and that the feare which thou hast had, was but a hope and a looking that God should alwayes fauour thee. Verily had Iob beene suche a one as Eliphas surmizeth him to bee, hys saying had beene true. For (as [ 20] I haue touched afore) the marke to knowe hypocrites by, is when they can babble to teach others, and shewe not in deede that their doctrine serueth their owne turne: and when they haue a fayre vtterance, but keepe nothing within too serue their owne turne at their neede. Then let vs learne too bee euery man hys owne scholemaster and teacher: And if we minde to profite our neighbours by this doctrine: let euery one of vs begin with it at hym selfe. And whereas Eliphas dothe Iob wrong, in say∣ing that hee founde hym astonished, as though there had [ 30] beene nother witte nor reason in hym: wee perceyue thereby, that to humble vs therewith, God may well suf∣fer vs to bee so delte withall: but yet wee muste also pre∣suppose, that whatsoeuer temptations happen too Gods children, they shall neuer vtterly decay, but God will succoure them in such wise, as they shall haue wherewith too stablishe and strengthen themselues, notwithstan∣ding that of nature they bee so feeble and weake, as euen to stumble without ablenesse to rise agayne, were it not that God reached out hys hande vntoo them. Then let [ 40] vs vnderstande, that when wee haue taught other men, and wrought wonders, in reprouing the sturdie and wil∣full sorte, in refourmyng those that went astray, and in strengthning suche as are faynthearted: wee shall bee so muche the more blameable and worthie to bee condem∣ned, if we shewe not by our owne dooings, that we speake it from our hearte and earnestly. The greater then shall the damnation of those bee, who hauyng medled wyth teachyng of others, doe themselues take no profite at all by the doctrine. And this ought well to make vs too [ 50] walke in feare and humblenesse. Therefore when it com∣meth to the cace of instructing, let vs thinke thus: True it is that God will haue mee serue my neyghboures tur∣nes. But so it is that I muste bee myne owne iudge: I ca∣rye abroade his woorde, and therfore I must teach myne owne selfe. Otherwyse, if I frame not my life according to that whiche I speake and vtter with my mouth, it wil be to my greate and horrible confusion. Aboue all men, the ministers of the Gospel must well consider this. Here we see also why Sainct Paule sayeth, that he blamed and con∣demned [ 60] himselfe, to the ende he might be the first in the ranke, when the condemning of others shall come in que∣stion. To be brief, we that haue the charge to beare about the woorde of God, shall bee so muche the more blame∣worthie, though we haue faithefully taughte that whiche God himselfe hath shed out vpon vs▪ by the gift of his ho∣ly spirit, if we haue not begonne to shewe the same at our owne persons. And so must we amende others? Lette vs firste amend our selues. Must we exhort others? Lette vs first exhort our selues, and lette vs alwayes bee the firste in leading of the daunce. Specially when we rebuke such as haue doone amisse, let vs practise that whiche Saincte Paule sayeth, that is to wit: let vs vse all softenesse in re∣prouing them that haue doone amisse. And that it is so, looke vpon thy selfe (sayeth he:) and if thou find thy selfe frayle, then must thou beare with thy neighbours, and yet in the meanewhyle the same muste not hinder the liuely admonishments whiche God enioyneth vs. Thus wee see what we haue to gather, that we may profit our selues by this text: [that is to wit,] that as ofte as it shal please God to correct vs, [after what maner so euer it be) wee muste shewe, that when wee be desirous to comfort other men that are in lyke troubles, we haue bin good and faithfull teachers towardes our selues. As concerning the sentence where it is sayde, Was not thy feare then a counterfea••nesse •• were not thy hope and the simplicitie of thy wayes, [so lyke∣wise]? Here Eliphas meaneth to shewe Iob, that he had bene an hypocrite, and hadde not serued God but for de∣sire too seeme and to be seene. And certain it is, that if we serue not God (yea though we feare that wee shall haue him agaynst vs:) it is but a slauish maner of seruice. For God will not haue vs to bee as hirelings in seruing him: but he will haue vs to goe to it with a free courage, and to be so wholly giuen vnto him, as we may say, Lorde, we be thyne, and reason it is that euery one of vs shoulde dedi∣cate himselfe vnto thee, and labour to glorifie thy name. VVe see then howe we ought to haue a free heart in ser∣uing of God, and not bee led to it by slauishe constraynt. True it is that in some other textes it is rightly sayde that we may well serue God, considering that we shall not be disappoynted of our labour, according as it is sayde in the nintenth Psalme, and in other lyke places. But all thys doth easily agree togither, that is to wit, that in seruing of God we must be led▪ with a free mynded affection: and yet neuerthelesse must assure ourselues, that God wil not suffer our laboure to bee vnprofitable, according also as Sainct Paule speaketh. God (sayth he) is rightuous, who promiseth that your trauailing shall not be in vayne, so as it shoulde be loste labour when you bee so persecuted. The holie Scripture is full of this doctrine, and specially it is sayde in effecte, that suche as truste in God shall not loze their rewarde. Then as touching the first poynt wee may well haue an eye too the promisses that God hathe made vs, namely that wee shall not loze our labour in seruing him, nor bee disappoynted of our longing, but that our rewarde is greate in heauen: and yet notwith∣standing that in the meane time the seruice that we doo vnto God, must bee free harted: that is to witte, that whē soeuer it pleaseth hym to plague vs, wee must not there∣fore ceasse to continue our obedience towardes him, and to walke in hys feare, as wel as when he dealt gently with vs, and mainteyned vs in good plight. And in doing here∣of

ye see how we must not loke too haue a hyrelings re∣warde, to say, ô I will serue God conditionally that hee deale with me after mine owne desire. If wee come too this poynte, it is no seruing of God after the manner of children: but after the manner of those that be hyred for wages by the day. VVhat is to be done then? wee must haue a freeharted affection too dedicate our selues wholy vnto God and to giue our selues wholly to the seruing of him, yea euen as well in wo as in weale: being well assu∣red that our labour shall not be disappointed, when wee [ 10] shall haue proceeded in such simplicitie. But for asmuche as this matter can not be layde foorth at length as nowe: we will keepe the rest till tomorrow.

Now let vs humble our selues in the presence of our good God with acknowledgement of our sinnes, praying him to make vs vnderstande them better, that wee maye dislyke them, and seeke the remedies which hee offereth vs, to the ende they maye bee corrected: and therewithall guyde vs in such wyse in this worlde, as wee may desire nothing but to please him in all pointes and all respectes, and to follow hys holy commaundements. And so let vs all say, Almighty God our heauenly father, &c.

The fiftenth Sermon, which is the second vpon the fourth Chapter.

This Sermon contayneth yet still the exposition of the sixth verse, and then afterward as followeth.

7. Consider I pray thee, vvho euer perished beeing an innocent? or vvhere haue the vpright bene destroyed?

8. As I haue seene, they that plough vnrightuousnesse, and sovv incomberance, gather the same.

9. They perished vvith the blast of God, and vvere consumed vvith the breath of hys mouth.

10. The roring of the Lyon, the noyze of the Libarde, and the teeth of the Lyons vvhelpes are dispatched.

11. The Lyon perisheth for vvant of pray, and the Lyonesses vvhelpes are chaced avvay.

FIrst and formost wee haue too beare in mind what was declared yesterday: which is, that to serue God aright, wee must bee ledde [ 30] by a freeharted affection, to giue our selues vntoo him withoute hauing any respect of being well intreated at his hand afterward, or that he will send vs our owne hartes desire. For as for those that wyll so indent wyth God to receyue at Gods hand what soeuer they them∣selues desire: first they shew themselues too be ouerflesh∣ly, and too much gyuen too their lustes: and secondly they woulde bynde God after a very straunge fashion, [ 40] and behaue not themselues as children towardes theyr father. For they bee driuen by a slauishe respecte, they bee hyrelinges, and wagismen. VVhat muste wee doo then? Referring our selues to Gods good pleasure, we muste haue suche a constancie in vs, as too honour him bothe in woe and weale, and too desire too bee hys, and too continue in the obeying of him, what soeuer hee doo too vs, or how soeuer hee dispose of vs. If wee bee not of this mynde, all the seruice wee can do him shall like hym neuer a whit, notwithstanding that it bee ne∣uer [ 50] so well liked and esteemed of the worlde. And there∣fore lette vs not referre our fearing and reuerencing of God, too the ende that wee would haue him doo what wee liste. But although hee be rough and sharpe towards vs, so as it may sometymes seeme that hee would thun∣der vpon vs: yet neuerthelesse lette vs abyde still in awe, and say: Lorde it is reason that thou shouldest raigne ouer thy creatures. Also it is not for the childe to com∣maunde his father, nor too binde hym too the stake, but too say: Here I am Sir, gouerne you mee according [ 60] too your good pleasure, for I protest I desire nothing but to be subiect vnto you. Behold what we haue to doo. But surely wee know well inough, that (as the Scripture sheweth vs) it is not lost labour to serue God, for he hath promised vs a plentifull reward, and we shall not be disap∣pointed of our expectation. But yet must the said freehar∣ted affection go before it, that wee make not any bargay∣ning with God to say he is bound to vs according too our appetities, and that he must of necessitie graunt vs what so euer we haue imagined in our owne brayne. Lo how gods seruants knowing that their seruice is acceptable, & that it shall not be vnprofitable, do notwithstanding not reste themselues vpon the reward that is promised them: much lesse then must they intend to bring God to the bente of their bowe, or to taske him of necessitie to doo thys or that: but must with all lowlinesse referre themselues who∣ly in all things to his pleasure. And whereas I speake here of reward: I debate not whither reward be due vnto vs or no, for as now we stand not vpon that matter. VVhen we haue done all that is possible to be done, God shall be ne∣uer a whit in our debt. But when he promiseth vs reward: I vnderstand it to be of freegift, and that it is not for that we haue deserued it, or for that wee be worthy of it: but bycause that as he hath receyued vs into his fauour, so will he also allowe of our workes, yea, whiche hee hymselfe doth by his holy spirit. For as touching goodnesse there is none in vs, and yet looke what God hath giuen vs, he accepteth it as if wee brought it too hym of our owne. And when he receyueth our workes so of his owne mere goodnesse, it is too gyue vs the better courage too serue him by hauing an eye too hys promises, wherein he pro∣testeth vntoo vs, that our rewarde is great in heauen, yea and that hee will blisse vs in thys world also, so as wee shall not want any thing at all. Then may wee cast our eyes heerevpon, and comfort our selues: but heere∣withall (as I haue sayde) wee muste not recken that God

should deale with vs after our owne deuice: but rather de∣termine with our selues to referre the matter wholly vnto him, and to submit ourselues wholly to his good will. Thus we see the doctrine that wee haue to gather of this texte, which is very profitable for vs. For it is a marke whereby to discerne Hypocrites from Gods children. An Hypocrite may well magnifie God with full mouthe in time of pros∣peritie. But if the worlde goe against his desire, a man shall see that all is chaunged with him. And what is the cause of it? It is for that suche maner of men beare no reuerence to [ 10] Godwarde, further forth than hee applyeth himselfe vnto them. And what kinde of reuerence is that? If I be minded to serue mine owne torne by one: very well, bicause I can drawe profite out of him, I will make good countenaunce to him: but if he perceiue it, he will shake me off like a vi∣laine, and hee serues me but well. Nowe if mortall men can not beare such carlishnesse: what shall become of vs when we come vnto God? shall we loue him, or shall we honor him, but only so farre forth as may be for our owne profit? what a mockery is that? See we not how the order of nature [ 20] is peruerted? But if there be true friendship betwene vs and any man: we wil honor him for his vertues which we know to bee in him, and to the ende wee may liue togither in one cōmon accord to serue God. I say that when God giueth vs such marks, we may well serue & honor a man. So then, we may well haue this regarde to creatures which are nothing. But as touching God, hee must bee honored for his owne sake, bicause he deserueth it: and we must be so rauished to the honoring of him, as we may not thinke of oure selues, sauing as in seconde place and in inferiour degree. VVee [ 30] maye see then howe the hypocrites bewray themselues by repyning againste God in the time of aduersitie, and when hee handleth them not after their owne fansie. And for as much as most men are giuen to this vice: wee see there is cause, why we ought to marke this lesson the better. And nowe Eliphas addeth: Consider if euer anye rightuous man haue perished, Marke if the right dealing men haue beene rooted out. Eliphas (as I haue sayde alreadie) taketh heere a good sentence, so as the reasons which he bringeth heere against Iob are good and holy, notwithstanding that the case [ 40] bee euill. And surely the principles that are set down here, are drawne out of Gods pure truth. By reason whereof it is as much as if the holy Ghost had pronounced this saying. That neuer any rightuous man had yet perished, and that neuer any right dealing man had bene destroyed. Neither could any suche thing happen. VVhy so? For God hathe promised to haue a care of the rightuous, as it is saide, The eyes of the Lorde are vpon the rightuous, and his eares are open to their prayers, to heare them and to succour them at their neede. The Scripture is full of this matter: that is [ 50] to wit, that Gods hande is stretched out to preserue the rightuous, which call vpon him and put their trust in him. For needes must the Diuell haue bene stronger than God, if the rightuous might haue perished: and therefore let vs alwayes haue recourse to this sentence of Iesus Christe. The father who hath put you into my handes is stronger than all. His meaning is, that our welfare shall neuer be in hazarde, for so muche as God taketh vs into his keeping. VVherefore? for he will spread out his power vs to mainteine vs. Therefore let vs conclude, that our welfare [ 60] is in good suretie, when God hath once taken charge of it. And so it is a sure doctrine, that the righteous can not pe∣rishe, nor the right dealing men be rooted out. But there is great difference perishing and afflicting: for punishments and afflictions serue not alwayes to destroy men, as I haue declared partly already. Yet may the affliction be so grie∣uous somtimes, as it will seeme that they be deadly. VVhat is to be done then? we must conclude according as I haue shewed here before, that for so much as God chalendgeth it to be his office to pull men out of their graues, we need not doubt but that we shall be succored by him, when wee haue endured for a time. VVe see then that Eliphas misap∣plieth his matter, as thoughe Iob were perished alreadie, and that God had forsaken him vtterly without any reme∣dy. But it is not so. True it is that he was a poore man alto∣gither disfigured, irksome to beholde, and a spectacle that might shew the wrath of God: but yet did not God ceasse to loue him, as we may see, and as experience sheweth at the ende. Eliphas therefore is preuented with a dread, which maketh him to misdeeme, in so muche that hee lea∣ueth no more roome for Gods mercy and ••meere good∣nesse. Lo wherein he ouershot himselfe. Also when we see a mā in such miserable plight, that he seemeth to be vtter∣ly fordone, and that there is no more hope of his recoue∣rie: let vs learne, let vs learne (I saye) to magnifie Gods goodnesse, and to hope that hee can yet still remedie the mischiefes that seeme incurable. True it is that to mannes expectation, all may be fordone: but God hath meanes (which are incomprehensible to vs) whereby to succoure his seruantes, when hee listeth to shewe himselfe pitifull towardes them. Let vs tarie his leysure till hee shewe vs the ende: and in the meane while let vs suspende oure iudgements, least we be iudged to be ouer hastie and rashe. Thus wee see what wee haue to marke: namely that wee must acknowledge the power of God to be so great, as he is able to succour those that are as it were ouerthrowne, and that he is able to quicken them againe although they were already dead. But we must not applye this doctrine only to our neighbors: we must also practise it ech one of vs in himself. And wherefore? For when God sendeth vs many great troubles: and by and by wee conceiue that which is spoken here of Iob: we neede no Eliphas to vexe vs & to beare vs in hand that we be past recouerie. Ther is none of vs al, that hath not the seed of harburning in him selfe, to trouble & to martyr himself in his afflictions, yea euen to driue vs into despaire. Our owne nature affordeth vs that. So then, when God scourgeth vs, we he troubled with such an imagination at this: Howe nowe? God hath promised to succour such as are his: and thou pinest away here, yea euen with extremitie. Thou callest vpon God, & hee answereth thee not. VVhere are his promises? Thou seest well inough hee hath shaken thee off: and therefore there is no cause why thou shouldest anye more thinke, that he accounteth thee for any of his. For if thou were, it is highe time for him to looke vpon thee and to pitie thee nowe, or neuer. But he shetteth his eyes, and makes as though hee sawe thee not: and therefore thou seest he hathe vtterly forsaken thee. Beholde the temptations wherevnto we be subiecte, and which steppe before vs to driue vs vtterly into dispaire. So muche the more then haue we neede to be fensed against such a conflict. And af∣ter what maner? It is (as I haue sayd) that when any mans

mynde casteth such temptations before him, hee must an∣swere and say: It is true that neuer rightuous man yet pe∣rished: it is true that the right dealing men can not be ro∣ted out: but what is this perishing? it is more than to bee onely afflicted. And wherefore? For the holy Scripture telleth vs that God rayseth vp the dead, that hee gyueth courage to such as are vtterly dismayed, and that he reco∣uereth suche as are wounded to death. VVhen the Scrip∣ture sayth so: is it not to shew that God vttereth his wor∣king towardes all that are afflicted? Yes: for when it is [ 10] sayde, you that are deade, you that are alreadie rotten, lift vp your selues, receiue yee full liuelynesse, and flou∣rish yee as fresh herbes: To whom is it that Esay speaketh? It is to the faythfull. The faithfull then must sometimes become lyke rotten carkesses, that God maye gyue them liuelynesse againe. For as wee see the hearbes to become greene in the springtime, which were as good as deade in the winter: euen so muste God worke in vs. There bee many other sentences, which tend vnto the self same end. So then, wee perceiue that God preserueth not his ser∣uauntes [ 20] as one that meaneth to make them Cokneys: but as hee that myndeth to take them out of their graues, and to mainteine them after a wonderful fashyon, to the intent they may knowe howe it is hee to whom it belon∣geth to haue dominion ouer death, and to giue life. And therefore we haue a warrant, that the issues of death are in Gods hande. Beholde heere a notable promisse. VVhen Dauid intendeth to shewe vs howe it is God that guydeth vs: hee sayth that the issues or outgoings of death belong vnto him. And why is that? He meaneth that we bee as it [ 30] were throwne headlong into deathe at euery blowe, and that we can not set forth one steppe, but it shal seeme that wee are vtterly vndone. But God hath the issues of death in his hande sayeth hee. So then let vs marke well these sentences, that wee may be throughly fenced when the di∣uell shall come to blowe in oure eare, And who art thou? Seest thou not howe thou hast no succoure from aboue? the rightuous perish not. To bar Satā of his purpose, let vs haue these answers readie. It is true that the rightuous pe∣rish not, neither am I perished. But thou arte as good as a [ 40] dead mā: [sayth the Dieul] and my God [let vs say] is he thathath the issues of deth in his hand. And that is it which Dauid meaneth in an other texte, saying: Though I were in the shadowe of death, thy sheepehooke ô Lorde shall guyde mee, bicause I alwayes put my trust in thee: if thou be my protector, I shall bee exempted from all euill. Thus yee see howe wee ought to practize this lesson. And here it ensueth, That such as sowe extortion, or laboure extortion, and such as sowe incomberance, shall gather the same. VVhiche thing is confirmed by a similitude. For Eliphas sayeth that [ 50] the roring of the Lyons is stinted, that their teeth are bro∣ken, and that their whelpes are destitute of praye. VVher∣by hee meaneth, that such as haue bene full of crueltie and extortion, shall bee daunted by the hande of God. But somewhat afore, hee had sayde. That the wicked had peri∣shed at the blaste of God, and by the breath of his mouthe. As touching the former sentence where he sayde, that suche as labour for iniquitie and sowe trouble or incomberance &c. I say it is a similitude taken of the tillers of the earth. And the sayde two wordes Iniquitie and Trouble, or (which [ 60] is all one) vnrightuousnesse and incomberaunce, are ioyned togither in the Scripture, to signifie the extortions & out∣rages which the wicked commit, to vexe & disquiet their neighbours: and also the worde Incomberance or trouble, is spoken of suche as doe nothing but tosse and turmoyle o∣ther men. And first it is sayde, that they Plough, bycause that they which are so desirous to anoy their neyghbours, and to doe them some harme, doe make preparatiues, like as when the laborour intendeth to sowe his grounde, hee must first plough it, and the earth must first be tilled. Euen so the wicked consulte aforehande vpon their vngracious∣nesse, trecheries, and vnlawfull dooings, deuysing guyles and deceytes: and afterwarde when they haue layde the whole platforme, they seeke all meanes possible to put their lewde enterprises in execution: and that is the verie laboring [or tillage] that Eliphas speaketh of here. For he sayth, that heerevpon they sowe incomberance: that is to saye, when they haue made their preparations, they runne vpon poore men to fleece them and to eate them vp. But these men sayeth hee) doe reape that which they haue sowed: that is to saye, God maketh all the mischiefe whi∣che they haue conceyued and inuented against others, to lyght vpon their owne heades. VVee see heere a sentence that is true, and wee muste take it as spoken by the holy Ghost, euen to gather a generall lesson thereof. And to put it to the true vse, we must pray God to graunt vs the spirit of wisdome in that behalf, that we may not wrest the Scri∣pture this way or that way to draw it to a contrarie sense, as wesee that Eliphas hath done. But wheras the holy Scri∣pture sayeth, that suche as plough iniquitie and sowe in∣comberance shall reape the same: it is a threatning which God vttereth against the wicked, who thinke to aduaunce themselues highly when they playe the rauenous beastes, fleecing one man and eating vp another: specially when they deuour all, seeming to themselues to bee iolly con∣querours, and standing in their owne conceytes for doing so. But our Lorde telleth them, that they beguile them∣selues verie muche: for hee maketh all their enterprises to turne to their owne confusion. VVherfore ye see a threat∣ning, whereby God purposeth to represse the ouer bolde∣nesse and maliciousnesse of men, minding to holde them short, to the intent they may liue togiether in all good loue and vpright dealing, so as no man may labour to hinder his neighbour: like as on the contrarie side, we heare also the promisse which is giuen vs in these wordes: he that soweth blissednesse shall reape the same. Sainct Paule speaketh this of Almesdeedes. Hee sayeth that if wee sowe vpon oure neighboures, that which God gyueth vnto vs, we shall ga∣their it againe: in so much that wee shall haue abundance of his gracious giftes and blissinges, and God shall shead out his riches vpon vs, and shewe himselfe gracious and liberall towardes vs when we bee in necessitie. This pro∣misse then serueth to giue the faithfuil a good mynde too deale frankly with their neighbours and to succour them. Nowe see we the true vse of this lesson: which is, that wee must keepe oure selues well from practyzing anye anoy∣ance or deceyte. And why so? So little shall wee bee able to aduaunce our selues by these wicked practyzes or other vnlawfull meanes: that God shall put vs to confusion in the ende. VVee see then howe wee ought to represse all our wicked lustes, that wee maye deale vprightly and rea∣sonably with our neighboures. On the other side, for as

muche as all noysomnesse and extortion displease God, let vs bee well ware to behaue oure selues vprightly: that is to say, let vs labour to do well, so as euery one of vs may not onely absteine from all misdealing, but also consider that if God haue giuen vs any abilitie, we muste profit one another, and cōmunicate mutually altogither. And heere∣vnto lette vs also gather togyther the sentences of holy Scripture which tende to the same ende. Cursed bee thou that robbest, for thou shalte bee robbed when thy turne comes about. And afterwarde. Looke what measure men [ 10] make the same shall bee giuen them againe. VVhen wee heare all these sayinges, let vs vnderstande that God doth euermore turne all the mischiefe that wicked men had deuised, vpon themselues. The Scripture speaking of the wicked persone, sayeth: hee shall fall into the pit that hee hathe digged. And afterwarde, iudgement wythout mercie shall hee haue whiche is mercilesse and vnpitifull. VVhen wee heare suche sentences, lette vs tremble and bee circumspecte to walke so iustly and vprightly with our neighboures, as men maye knowe that wee bee con∣tinually [ 20] restrained by the feare of God. Thus wee see what wee haue to marke in effect in this sentence. But by the way, if a man be vexed after he haue doone good, or if he be persecuted when he seketh to liue in peace and con∣corde with his neighbours: we must not conclude that hee is of the companie of those which gather trouble and in∣comberance bycause they had sowed it. And why so? For wee heare howe the holy Scripture sayeth the contrarie: namely that God dothe somtimes suffer such things, too trie the pacientnesse of such as are his. VVee see the ex∣amples [ 30] that are reported to vs in the holy Scripture. Da∣uid protesteth that hee sought nothing but concorde, and yet notwithstanding, that hee was troubled, not the lesse, but the more. Had hee prouoked his enimies? had hee gi∣uen them cause too doe him displeasure? No: but hee say∣eth hee was hated without cause: and heerein hee shewed himselfe a true member of Iesus Christe. Therefore wee muste come backe to that which Saincte Peter sayth, yea euen alledging the Psalme. VVho so (sayeth hee) is desi∣rous to prosper, and to bee blissed of God, and to leade a [ 40] quiet life: let him seeke peace, and giue himselfe to well doing. Lo what God promiseth vs: that is to witte an or∣dinarie blissing, which is, that when wee bee giuen to well doing, hee will guyde vs, and not suffer vs too bee racked oute of measure. But what? Neuerthelesse if yee suffer for weldoing, thanke God, sayeth hee. And whereas hee sayeth, If yee seeke to bee at peace with euerye man, yee shall fynde it: immediately hee addeth, that there shall al∣wayes bee so much vnthankefulnesse in the worlde, as the wicked shall deale lewdely with those that haue soughte [ 50] nothing but their welfare. Then if wee see any man af∣flicted: wee muste not by and by conclude, that hee is so dealt with for sowing of iniquitie, or for sowing of trou∣ble and incomberance: for wee knowe not what the cause is that God visiteth them in suche wyse. True it is, that if we shall haue knowne one too haue beene a wicked per∣sone, then is Gods iudgement visible and notorious vpon him. If a man haue beene a despyzer of God, or such a one as hath ledde a lawlesse lyfe to the offence of others: wee can not but iudge as the Scripture telleth vs. But if wee [ 60] wyll iudge at the firste dashe withoute further know∣ing of the partie, than onely by that wee see him scourged: and therevpon saye he is cursed: Beholde, this is a rashe and ouerpresumptuous iudgement, and such a one as God findeth faulte withall. Therefore wee must haue a staye of our selues, and proceede with suche myldenesse and aduisednesse, as I haue shewed heeretofore. But after that Eliphas hath spoken so, he addeth that such maner of men, (that is to wit,) as practysed deceit and violence to oppresse their neighbours, and haue put their wicked practizes in execution) shall bee destroyed by the blaste of God, and by the breath of his mouth. VVherby he sheweth, that althou∣ghe men ceasse to do their duties, yet God ceasseth not to doe his in punishing suche as are so gyuen too outrage, crueltie and anoyance. And that is a thing verye true and well worthye too bee throughly marked by vs. And wherefore? what thing is it that hardeneth the wicked, and which causeth them too goe through with theyr vn∣graciousnesse? Bycause they beare themselues in hande, that no manne dare open his lippes againste them, that men will stande in feare of them if they behaue them¦selues like wilde beastes, that euery man shoulde stande in such awe of them as all the world should quake at their onely looke, and that when they haue pilled and polled all that euer they can, no man can once speake against them, bycause they haue wherewith to currie fauour with suche as may anoy them, according as wee see howe those that haue vsed suche wycked practyzes, haue alwayes brybes at hande to stop their mouthes of them that maye punishe them. For as muche therefore as the wicked which gyue them selues to suche misdealing, hope to scape all punish∣ment at mans hande: it is sayde, that they shall bee de∣stroyed by the blaste of God: that is to saye, that although men omitte their duetie, so as there is no iustice execu∣ted, and that they whiche haue the vsing of the swoorde, holde their peace and playe the dumbe Idolles, so as there is no man too mainteine right and reason, but wycked∣nesse is borne out: Yet will not God be ydle in Heauen. Then lette vs beare in mynde, that if the whole worlde sooth vs vppe in our naughtinesse: yet shall oure cace bee neuer the better for all that, neyther shall wee haue gay∣ned anye thing by beeyng so flattered in oure vyces at mens handes: for wee must come to our account before the heauenly iudge. Beholde heere a speciall poynt which wee haue to marke. And therefore l••t non blyndfolde his owne eyes too giue ouer himselfe too naughtinesse, when hee seeth [hee may saye,] VVell, if I plucke this thing to my selfe, no man dare speake against mee. Yea: but wee heare howe it is sayde heere, that if men giue vs libertie too doe euill, is God ydle in the meane whyle? will hee bolster the euill? hath hee not tolde vs that lyke as hee is neare too suche as call vpon him: so also hee be∣holdeth and marketh with his eyes, all the wicked and all those that doo men violence and extorcion? Then seeing the case is so: let it prouoke vs too walke in feare, assu∣ring our selues that wee must yeelde our account before our iudge, and that wee shall haue gayned nothing by the fauour of men. Thus we see what we haue to marke. But it is a sentence of great weyght when it is sayde, that the wicked perishe by the blaste of God and by the breath of his mouth. For herein it is signifyed vnto vs, and God needeth not too make any great preparation, or too arme

himselfe when he intendeth to represse suche as are stub∣borne, or which deuour all thinges, or which giue them∣selues to guilefulnesse to deceiue their neighbors, and spe∣cially which are full of crueltie and extortion to deuoure the whole worlde. God then needeth not to leuie great powers of men to strengthen himself withall: he needeth not to seeke meanes heere and there howe to ouerthrowe them: let him but only blowe vpon them, and behold all is dispatched. Nowe therefore wee see that this maner of speaking, (wherein it is sayde that the wicked perish at the [ 10] blast of God and at the breath of his mouthe) importeth verie much: like as Esay also speaking of men generally, setteth vs downe this selfe same blast, to shew vs how brit∣tle our state is, and therefore that wee haue neede to bee mainteined by God, or else we shall be in hazarde of peri∣shing euery minute of an houre: and furthermore to make vs to vnderstand that although the wicked haue their full scope in this worlde, that they triumphe, and that they bee bothe stoute and strong, so as they seeme inuincible: yet there needeth no great force to destroy them, for the only [ 20] blast of God will bee inough to dispatche them quite and cleane. And nowe let vs come to that which is sayde con∣cerning the kingdome of our Lorde Iesus Christ. For this sayde power is referred to the breath of his mouth, and to his worde: that is to wit, that the wicked shall bee rooted out by it. Behold howe Esay speaketh, and Paule applieth the same texte to the latter comming of oure Lorde Iesus Christe. Howe then is it that Iesus Christe reigneth? It is when his enimies are confounded by his simple worde, which is as a blast, and he needeth no other thūderbolts to [ 30] ouerthrowe them. Sith the case standeth so: let vs looke to our selues. For as ofte as the Gospell is preached, God thundereth vpon all the despisers thereof, and vppon all such as become harde hearted and stubborne against him. True it is that for a tyme wee perceiue not the force of this worde in punishing the wicked. But yet in the ende they shall be fayne to fele, how it is not in vaine that God hath said by his Prophet, and confirmed it by his Apostle, that Iesus Christe shall destroy the wicked by the blaste of his mouth and by the vertue of his word. And therfore (for [ 40] feare of the saide sentence) let vs submit our selues to the Gospell, that we fele not the force inclosed in the same to our owne confusion, but rather see the experience of it to our welfare. Thus much concerning the text. Afterwarde there is a similitude of Lions, Lionesses, and Lionesses whelpes, how all of them shall be scattered and destroyed. There is no dout but that Eliphassis meaning here, is that God stretched out his strong arme against such as are out∣rageous, and violent against men, and to be shorte, which resemble Lions and wylde beastes. Here we see what the [ 50] effect is. True it is that we see the meeke ones so afflicted, as it seemeth that God woulde breake them and brooze them in pieces, as we haue example in Dauid. But yet for all that, this sentence ceasseth not to be true, specially if we consider Gods iudgements, how he proceedeth with them most commonly. For as touching the punishmentes that God layeth vpon the world, there can no rule be made of them without exception. VVhen it is sayde that suche as are mercilesse shall haue iudgement without mercie: wee must not vnderstand it in all points and in all cases accor∣ding [ 60] to the present course of things which we see: neither must we conclude that all suche as are cruelly persecuted haue therefore bene cruell. VVee see what befell to oure Lorde Iesus Christ who is the Head, the Mirrour, and the Patterne of all Gods children. VVee see also what hathe befalne to most of the faithfull. But (as I haue erst sayde) we must take it as an ordinarie iudgement. And that it is so, wee heare by the promisse on the contrarie parte: that is, Blissed are the meeke for they shall inherite the earth. Iesus Christ telleth vs there, that if we be mylde and louing, if wee liue gently among our neighbors, and if wee indeuer to do euery man good: we shall enioy the earth: that is to say, we shall continue in quietnesse and wee shall not be troubled. Yea: But (as I haue declared before) it is not ment hereby, that we shal be exempted from all incon∣ueniences: only God will cause that we shall possesse the earth, verely so farre forth as shall be expedient for vs. Lo what we haue to beare in remembrance. So then, let vs not thinke that thing straunge whiche is spoken in this texte, that is to witte, that the Lions teeth shall bee broken, and that the roaring which they make shall bee stinted, that is to say, that God will stretch out his arme and his power to daunt such are so full of pryde and fiercenesse, as they seke nothing but to eate vp and to deuour all. God therefore sheweth his arme to bee strong, as wee ordinarily see. For wherevpon shall God shewe his iudgementes more great and notable, than vppon these Lions that are like woode beastes, set vpon the spoyle, yea and glutted with mans bloud. VVe see howe God sheweth himselfe a iudge more notably in that case, than vpon the little ones and vpon those that haue not exercised such violence. And therefore let vs learne to be afrayde of Gods iudgementes, and to preuent them: and as oft as he executeth such things vpon those that are giuen to hurt their neighbors, let vs glorify him, assuring ourselues that he wil iudge the whole world, and haue pitie of such as are wrongfully vexed, so as in the ende hee will bee their safetie, and shewe by verye deede that he neuer forgate them, no not euen then when they seemed to be vtterly cast off. VVhat is to be done then? wee must looke vpon Gods iudgementes in such wyse as wee may perceiue them when he sheweth them. For this world is as a Stage, whervpon God setteth vs forth many examples, which we must turne to our own behoues, that wee maye walke in his feare, absteyning from all euill, and doing good to oure neyghbours, by walking soundly, and vprightly among them in all respectes. And if wee do so: no doubte but wee shall feele the power of oure God to maintein vs, notwithstāding that we must be faine to walk through many miseries in this world: and (to bee short) al∣though wee be as it were among a thousande deathes, and perceyue not as yet the helpe that he promiseth, yet shall wee not ceasse to be mainteined by him after a wonderful maner. But let vs fall downe in the presence of our good God with acknowledgement of our faults, praying him to make vs perceiue them better than wee haue doone here∣tofore, and that in hauing an eye to his promyses where∣by he allureth vs so gently vnto him, wee maye warrante oure selues, that if wee walke in his feare, hee will neuer forget vs. And that although wee haue offended him so manye wayes, as wee bee well worthie to bee shaken off by him, and that Sathan also would make vs beleeue, that wee shall no more bee receiued to mercye: yet notwith∣standing

that wee must bee fayne to walke through many miseries in this world, and to (bee short) although wee be as it were among a thousande deathes, and perceiue not as yet the helpe that he promiseth, yet shall we not ceasse to be mainteined by him after a wonderfull maner.

But let vs fall downe in the presence of our good God with acknowledgement of our faults, praying him to ma∣ke vs perceyue them better than wee haue doone heere∣tofore, and that in hauing an eye to his promises where∣by he allureth vs so gently vntoo him, wee maye warrant [ 10] our selues, that if wee walke in his feare, hee will neuer forget vs. And that although wee haue offended him so many wayes, as wee bee well worthie to be shaken off by him, and that Sathan also would make vs beleeue, that we shall no more be receiued to mercy: yet notwithstanding he wil cause vs to know that he hath pardoned vs, yea and that he is readie to receiue vs at all times and as often as we will come backe to him. And that we may rest vpon his promises for the performance hereof, let vs pray him so to guyde vs by the same, as we may atteine to the perfectful∣nesse of his benefites which hee hathe promised vs, and which hee hath prepared for vs in heauen. That it maye please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, &c.

The sixteenth Sermon, which is the third vpon the fourth Chapter.

12 But one thing hath bene brought to me in secret vvhereof myne eare hath heard a little.

13 Among the thoughts of night-visions vvhen men are a sleepe,

14 Fearefulnesse and trembling came vpon me, and made my bones afrayde.

15 The vvynde vvhisked here and there, and made the haire of my bodie to stare.

16 There stoode one, and I knevve not his face: there vvas an Image before myne eyes, and I heard a voyce in silence.

17 Is man more rightuous than God? Is man more pure than his maker?

18 Beholde, he findeth no stedfastnesse in his seruants, And he hath put vanitie in his Angels:

19 Hovve much more [then in] them that dvvell in houses of Clay, vvhose foundation is duste, vvhich are consumed and destroyed by the mouth?

AFter that Eliphas hathe shewed his rea∣son, that Iob had not serued God faith∣fully, and with a pure heart, at least wise [ 30] not of any affection that he had to doe so: here he addeth Gods authoritie, to shewe that Iob neither can nor ought by any meanes to reply, that he should not be condemned of God by good right. Some men thinke that Eliphas bo¦steth here of the hauing of some reuelation, which he ne∣uerthelesse had not. But if all be well considered: there is no doubt, but that his pretending that God had reueled such a matter vnto him, is a matter of certaintie. For wee must hold this for a principle, that these general sentences [ 40] which hee alledgeth are good, but yet illapplied. And we must not thinke it strange, that God should inspire him af∣ter that maner. For noweadayes we be taught after an o∣ther fashion than were the fathers of that age. God spea∣keth vnto vs. But how? It is in such wise, as that the Pro∣phets are the instruments of the holie Ghost, and we haue the Gospell wherein God sheweth himselfe familiarly. Then let vs looke vpon the manner of speaking whiche God vseth noweadayes in his Church: which is, that hee hath disclosed his whole will vnto vs in his holie Scrip∣tures. [ 50] In times paste God opened himselfe to suche as it pleased him to shewe that speciall fauour. And howe? By visions, as the holie Scripture witnesseth. So then let vs assure our selues that Eliphas was an excellent man: and therefore we must not thinke it strange, that God shoulde appeere vnto him in vision by night, and that he shoulde knowe that thing whiche the Scripture teacheth vs this daye. Then is not the pretending of this matter a false brag. But Eliphas doth out of dout in this case misapplye that thing to an euill purpose in the person of Iob, whiche [ 60] had bin reueled vnto him for an other end and vse. For we see that God sheweth him, that men ought too walke in lowlynesse. Behold, whervnto this vision which was giuē him tendeth: that is to wit, that men should not stande in their owne conceite, nor bee puffte vp in pryde, to thinke themselues rightuous or of great woorthinesse: but that they should vnderstande, that when they come to shewe themselues before God, there is nothing but sinne in thē, by reason whereof they must needes be confounded, and therfore must haue an eye to their corruptions and be so∣rie for the same. Eliphas had receiued such maner of do∣ctrine as this, which was good. But nowe he layeth all the burthen vpon Iob, and thinketh himselfe to haue woone his spurs by ouercharging him that had serued God faith∣fully. VVee see then, that for the generall case, Eliphas boasteth not in vaine, that he had bin taught of God. But he playeth the yll scholer in this point, that he taketh no heede to himselfe, but intendeth to oppresse Iob contrarie to the truth. Now let vs come to lay forth the whole mat∣ter particularly. Hee sayeth, That a thing was brought too him in secrete, and that his eare had hearde a little of it: Yea (sayth hee) in a vision by night, that I heard a blast which whisked hither and thither, and at the last there was a voyce, whiche spake too me in silence. True it is that he addeth, that there was also an Image: and whereas hee sayeth hee knewe not what it was, sauing that hee was abashed euen that hee shuddered all his bodie ouer, and that the heares of his fleshe stoode staring vp for feare and astonishemente, and that he was as in a traunce: all this tendeth to shewe, that he reporteth no dreames here, but that it is the verye testimonie of God whiche muste bee receiued with au∣thoritie. And heereby wee see that in all the visions whiche the auncient fathers had, God dyd s••t certaine tokens to amaze them, and too put them in some terrour and feare which serued too authorize his woorde, too the

ende it should bee receyued the better. For we see howe men are not so well inclyned too heare God speake as they ought too bee, except hee make them too feele his Maiestie. If a man of some greate estate speake vntoo vs, it is a wonder too see how wee bee more earnest too hearken vnto him, than wee bee too heare or reade the holie Scripture. VVherof commeth this, but of that we be carnall and beastly? Now too remedie such faultinesse, it hath pleased God too giue alwayes some tokens of his Maiestie, too the intent that his worde might bee recey∣ued, [ 10] and that men should take them to bee of the greater credit and authoritie. Also when mention is made of any visions in the holie Scripture, it is alwayes sayde that the holie fathers haue bene stricken in some feare, and not without, cause for so it behoued them too bee prepared to humilitie, that they might obey God simply. There is yet another reason: which is, that although wee seeme to be well minded to heare God, yet are we not of capacitie to receiue that which hee telleth vs, except our fleshe be tamed. For there is an inwarde pryde in vs which puffeth [ 20] vs vp after such a sort, that we knowe not what is good & conuenient for vs, vntill such tyme as God hath stricken vs downe. Thus we see wherefore God neuer appeared vntoo men, but hee gaue them some feeling of feare, na∣mely to the end they should not like too well of themsel∣ues, nor stand too much vpon their owne reputation, nor trust too much to their owne strength. Nowe then wee perceiue wherunto the long description that Eliphas ma∣keth here, is referred. But he sayth it is a secrete matter, & whereof he had had but small intelligence. True it is that [ 20] at the first blush it may seeme a trifling, when he calleth it a secrete, that God should at leastwise be as rightuous as men, or (as hee concludeth in the end) that men haue not regarded to be so rightuous as he. Euery man confesseth this in woordes: and not so muche as the verie heathen haue euer gaynsayde it. VVhat mysterie then or what Se∣crete is there in this matter? Let vs assure our selues it is more thā necessarie: for although men agree in this point, that there is none ryghtuous but onely God, and that we bee full of infirmities in comparison of him: yet notwith∣standing [ 40] wee acknowledge it not sufficiently, neyther is it sufficiently imprinted in vs: for were wee fully and throughly persuaded of Gods ryghtuousnesse, and of our owne naughtinesse: it is certayne that wee should not doubt as wee commonly doo, there should no grud∣gings bee hearde in our mouthes, there shoulde bee no gaynesaying nor replying in our heartes, wee should bee altogither quiet, and when so euer it should please God too put vs too shame, wee could confesse hee had good right so to do. But now the cace standeth so, as ye shall see [ 50] men kick against God assoone as he toucheth them: nay, if he spare their sinnes and doe but warne them of them, they will not come to any true knowledgement of them. And so a man may perceiue hereby, that all men are puf∣fed vppe with presumptuousnesse, and knowe not what Gods rightuousnesse is, that they might humble them∣selues vnder it. And therefore it is not without cause that Eliphas termeth it heere a secrete, when God sheweth him that he himselfe only is rightuous, that all men ought too bee ashamed of their wants, and knowledge them∣selues [ 60] to be wretched. And after the same manner also doth Sainct Paule take it, when he telleth the Romaines howe it was an vnknowne and secrete thing vntoo men, that God purposed too vtter foorth his rightuousnesse by Iesus Chryst, to the end that all the worlde should ac∣knowledge themselues indetted vntoo God. True it is that a man can not say there is anye difficultie heerein: but yet (as I haue shewed afore) men attribute I wote not what too themselues, and they can not fynde in theyr hearts to vncace them selues out of the sayd vayne ouer∣statelinesse: in so much that in their owne opinion, they thinke them selues able to woorke wonders by their free will. Heerevpon they beare themselues in hande, that they shall purchace rewarde at Gods hande. But contra∣riwyse God will be knowne too bee onely rightuous, and that there is nothing but wickednesse too bee founde in men. Thus much concerning this poynte. But Eliphas in saying that hee hearde a little of the sayde woord, sheweth well that he exalted not himselfe to farre. For he taketh not vpon him a perfection of wisedome, to saye that no∣thing had escaped him, and that hee had comprehended euery whit of it to the vttermoste: but hee sayth hee had some taste of the sayde doctrine of God, and that he had conceyued some parte of it. VVee see then that here hee speaketh modestly: declaring that he is not as an Angell of heauen, so as he could behold Gods glorie in full sight: but that according to mans rudenesse, he had bene taught to know how to communicate, that thing vnto his neigh∣bours, which he had receiued of God. Lo what he ment to say in effect. And hereby we be admonished, that howe familiarly so euer God sheweth himselfe vnto vs: it is a great matter that wee [be admitted to] knowe things in part, and we must not thinke that we can haue any so per∣fect vnderstanding, as there may bee no lacke in it. For they that thinke so of themselues, beguile themselues, and thereby shet themselues out of the gate that was open for them to come in afore. And so let them marke well, that there is much done for vs, when we haue any little taste, or any enterance into the knowledge of Gods truth. If this be meant of the Prophetes and teachers whom God hath chozen and ordeyned, and vnto whome he hath gy∣uen most excellent gyftes, (as wee see here an example in Eliphas:) what shall be sayd of vs? for he is set before vs, not as one of the simple and cōmon sort of people: but as one to whome God himselfe hath appeared: and yet he telleth vs he heard but a little. Behold then what we haue to marke in this firste place. Truely were we throughly persuaded of this, there should no suche ouerweening be seene in our talke. For euery of vs beares himselfe in hande, that he is ignorant in nothing: and they that are least exercysed in the holy Scriptures, will needes haue this reputation of themselues, that they bee so suttle and sharpwitted, as they speake nothing but good reason, as though the holie Ghost were in their sleeue. And whence commeth such pryde, but that they which are not yet out of their apcee, imagine themselues to vnderstand all thin∣ges? And furthermore this pryde is accompanied with carelesnesse: for the moste part passe not to perfit them∣selues. And why so? They weene they bee come to the perfection of all knowledge: and many men when they haue heard a two or three words of the Gospell, ye shall see them so full of it, as they can bee. They passe not for

learning of any more knowledge: no, they will needes teach other men: to be short, they be more than Doctors. But God laugheth such presumption to skorne. For the little that they myght haue receiued must be taken from them, and so shall they go away emptie, according to that which is written in the song of the virgin Marie which is that such as are full of winde, esteeming themselues rych, and standing vpon their reputation: haue bin starued for hunger. Then let vs learne to praise God in such wise for that which he hath giuen vs, and so to know that we haue [ 10] neede to proceede dayly more and more, as we may haue an earnest desire to profit more and more, and come to it with all modestie. And the more familiarly that wee bee taught concerning God and his worde, so much the more must we bee as little scholers, that wee step not to it with such pride as to thinke that al is in our own brain, but that we come to it according to our abilitie, as I haue sayd. For there must bee none that hath the perfection of all wise∣dome, saue Iesus Christ, to the intent that he may deale it to euery man in measure and certeine portion. Further∣more [ 20] let vs marke well the circumstance of this place. For it treateth of Gods rightuousnesse whereof we haue spo∣ken, and of our knowing how we be full of sinnes, & cor∣ruptiōs, to the end we may apply our whole studie to the same doctrine, assuring our selues wel, that we shall neuer bring it throughly to passe. VVherfore it behoueth vs to mynde it so much the more, and to apply our whole lyfe therevnto. For had it bene throughly knowne, men had not falne into so horrible darkenesse in the papacie. But what? There it seemeth to them to be a superfluous thing [ 20] to treate of free iustification by fayth: they counte that as a madde doctrine, and skoffe at vs for standing somuch vpon it. Yea: but heere it is shewed vs, that euen those which haue vsed visions from heauen, haue had muche a do to vnderstande a little of such secrecie. So then, let vs vnderstande, that it behoueth vs to be diligent in this ar∣ticle: for when we haue imployed all our wittes about it, yet shall we not comprehende the hundreth part of that which is in it. And for proofe heereof, is not Gods righ∣tuousnesse an infinit thing? And are not our corruptions, [ 40] as a Sea, or as a bottomlesse pitte? Therefore we must not maruell at Eliphas for telling vs heere that hee had but a small taste of this article. But let vs nowe come too that which hee addeth, which is, That a breath (or winde) went to and fro, so as his to die quaked and shuddered, and his heare stoode vppe stiffe throughout all his bodie: and that there ap∣peered an image vnto him, which hee knewe not, and that at the ende he heard a voyce of silence. All this was done to the ende which I haue touched: that is to wit, to make Eli∣phas readie to receiue that which God purposed to saye [ 50] to him, and to prepare him in suche wise, as he might vn∣derstand howe it was God that spake, to the ende that his doctrine might bee of authoritie: and furthermore that Eliphas might bee humbled so as hee might no more bee hoissed vp with presumption, according as men common∣ly chalenge to themselues I wote not what. It behoued Eliphas to be altogither abased, to the end he might know his owne want, and giue the glorie vnto God. True it is that in these dayes we haue no such visions as they had in times past. But it behoueth vs to knowe, that whereas [ 60] God gaue such signes to the auncient Fathers, they must serue for vs also at this day. And therefore when we reade the holie Scripture, or come to a Sermon: wee must bee touched with the Maiestie of God, to yeelde him reue∣rence, so as wee defile not his holie truth by esteeming it as if a man should tell vs some merie conceyted tale, but rather thinke thus: Seeing that our maker speaketh vnto vs it behoueth all knees to bowe before him, and all men ought to quake at that which he sayth. Lo what we haue to mark in this sentēce. And moreouer we know, that God in publishing his lawe, shewed tokens to affray all such as he ment to teach at that time: and therevpon the people sayd: Let vs not come neere the mountaine, for we shall al die if God speak vnto vs. Thus ye see how it was Gods will to authorize his lawe in such wise, as the people were vtterly dismaid by reason of the great number of miracles that he shewed. And was this done for their sakes onely which were of that time? No, but God ment to giue vs al∣so knowledge of his power whiche is permanent vnto the worlds ende. The Gospel hath had yet greater proofe of maiestie. So then, ther is nothing that either can or ought to hinder vs frō receiuing of the Gospel, except our own vnthankfulnesse and vngraciousnesse put out oure eyes. Although wee can not see all the wonders that God hath shewed: yet must we hold ourselues cōtented in that God teacheth vs by his worde, wythout any longing for newe visions, as many wandring spirites doe, whiche woulde that the Angels shoulde come downe from heauen, and bring them some newe reuelations. But heerein they doe God great wrong, for that they content not themselues in that God hath shewed himselfe so familiarly vnto vs. For seeing that we haue the holy Scripture, it is certaine that wee can not wante any thing. And aboue all thinges, in this brightnesse of the Gospell wee haue a perfection of wisdome, as Sainct Paule sheweth. Syth the cace stan∣deth so: they that are tickled with a fonde desire to haue some visions, doe well bewraye that they neuer knewe what the holy Scripture is. Then let vs contente vs with that whiche it hathe pleased God to disclose vnto vs, as well by his Prophetes, as by his Sonne oure Lorde Iesus Christe, assuring our selues, that there he maketh vs a fi∣nall conclusion without any further passing. And hereby wee see whereunto they are come, that haue such a desyre to raunge abroade, and to leape beyonde their boundes. Heere we see from whence came the horrible confusion that is in the Popedome: heere wee see wherevpon the Pope groundeth all his doctrine. For hee sayth that the Apostles haue not declared all that is for the profyte of the Churche, and that the holy Ghoste is come to make men to frame newe articles, and too make men too reste themselues vpon holy Councels. For as much then as the Pope and all his hangers on, haue not hild themselues to the purenesse of the holie Scripture: God hath vndoub∣tedly blinded them in their owne folies, and wee see some among them to bee so dull and brutishe, and finally which haue beene growne so farre out of kynde, as to worshippe stones and stockes of timber, and that things are so farre out of square, that euen little babes might well be asha∣med of them. And this commeth of that Diuelish curio∣sitie, that they bee not contented to be taught simply by the holy Scripture. Beholde also wherevpon the Reli∣gion of the Turkes is founded. Mahomet hath reported

himselfe to bee the partie, that shoulde bring the full Re∣uelation ouer and besydes the Gospell. And by meanes thereof, they be vtterly become brute beastes. And at this day wee see, that those poore beastes buzie their heades about as doltishe and vnsensible things, as any can bee. But it is the iuste vengeance of God, who hath gyuen them ouer to a wilfull stubborne mynde. As much hathe bene doone to other fantasticall persones (and specially of our dayes) which haue troubled the Churche, and would needs haue their visions. And it was one of the [ 10] Articles of that cursed creature Seruet that was burnt. For he sayde that the holy Ghoste had not reygned as yet, but that hee was too come. That wycked creature dishonored God, as thoughe the Fathers of olde tyme had had but a shadowe of the holie Ghoste, and as though that after he had once shedde out himselfe visibly vpon the Apostles, hee had retyred agayne incontinently, in suche sorte as the Churche hath beene destitute of the holy Ghoste. Beholde what hee did sette downe: and as in respect of himselfe, he would haue made himselfe a [ 20] Mahomet, to haue the holy Ghost at his cōmaundement. But a man may see how the Diuell had caried him away: and it was requisite that God should bring some such men to that poynt, to the end we might the more abhor them. But for our part, let vs followe the order that I haue told alreadie: that is to wit, let vs be taught according to the rule that God hath ordeyned, and let vs not be so headie as to bynde God to agree to our desires, nor to our fa∣shions: but let vs content vs with the holy Scripture, see∣ing that God hath inclosed vs within the boundes there∣of. [ 30] Futhermore as touching that Eliphas sayeth, That he hearde the voyce in silence: It is too shewe, that God had prepared him in such wise, as hee bare awaye that which was spoken vnto him. For a man that is rauyshed as it were in a traunce, may well heare a thing, and yet haue no remembrance of it when he commeth againe to him∣selfe: and so there are many, who when they come too Sermons, doe heare well the matter that is treated of, but it settleth not in them, in so much that if one aske them what was treated of, they cannot tell him one worde. And [ 40] why so? for (as the prouerbe sayth) their wittes were a woolgathering: one of them mused on this thing, and another on that: they were houering in the aire, and they were not setled to giue eare vnto God. For all such vaine fancies as we conceyue, and as come in our myndes, are as many turmoyles to hinder vs from gyuing such eare and audience vnto God, as wee ought too giue. So then, those that wander in their owne imaginations, can not comprehende these things, to say, I see a lesson whiche ought to bee common among vs, and wee must bee ful∣ly [ 50] settled in it by faythe. For this cause Eliphas sayeth, that this voyce came too him in silence or stilnesse. For before that God had so disposed him, he presupposed that it stoode him on hande to giue eare, and too be attentiue too that which should be spoken vnto him. And this is it that I haue touched alreadie: namely that when we come to heare Gods worde, wee must not haue our wittes ro∣uing here and there after that manner: but we must holde them short, too giue diligent hearing vnto God, so as our fleshely affections and vanities carie vs not vnto wicked∣nesse, [ 60] and turne vs not hither and thither out of the way. And to be short, wee must bee quiet to heare all that God will haue sayde, to the ende that the same may be rightly vnderstoode of vs. VVee see then what wee haue to ga∣ther vpon this sentence. And nowe let vs come to the doctrine that Eliphas handleth heere. Shall man be rightu∣ouser than God? and shall man be more rightuous than his ma∣ker? Beholde hee findeth no stedfastnesse (or truth) in his ser∣uantes, hee hath iudged that there is follie (or vanitie) in his An∣gelles. And howe shall they doe then which dwell in houses of Claye? In the first place heere Eliphas setteth downe the sentence, and as it were the Theme that hee groundeth himselfe vpon: that is to with, that it is an vnreasonable∣nesse in men, to desire to glorifie themselues in compari∣son of their maker. Must not men needes be destitute of wit and reason, when they will so gloryfie them selues in comparing themselues with God? Lo heere his Theme or grounde. And for as much as men can not easily abyde to haue their owne authoritie condemned: behold here the reason which hee addeth too confirme his doctrine, which is, that if God shoulde examine his Angels, hee should finde fault in them, and hee should not finde them stedfast: but they should perceiue themselues to be vaine and weake creatures. Nowe if the Angels be such: what shall become of men, which dwell in houses of Claye? For what is our bodie? what foundation hath it? what firmenesse so euer seemeth to bee in it: there needes but one little shoure of raine too washe it quite away. Then sith the case standeth so: let vs now assure our selues, that wee can not stande in Gods presence, if wee come thither presuming to bring any rightuousnesse of our owne, con∣sidering that the verye Angels are not able too doe that. Thus we see in effect what is sayde vnto vs heere. But we haue too consider what is meant by the mention that is made here of Angels. Some imagining it too bee agaynst reason that God should not finde his Angelles throughly rightuous: haue concluded, that it is not ment here con∣cerning those Angelles that continued in their obedience to God, but of those that are falne and become rene∣gates. For the Diuels were once Gods Angels, But they kept not the state wherein God had created them, but fell an horrible fall, in so much that they are fayne to be the mirrours of damnation. VVee see then after what ma∣ner diuers haue expounded this texte: namely, that seeing there was no stedfastnesse in these Angels which fell: what is to be looked for in men whose foundation is of Clay? But we must not seke out forced expositions to magnifie the Angels. For this place speaketh of Gods seruants, and the tytle is honorable. Eliphas would not haue sayde, God hath not founde stedfastnesse in his seruants, but hee would haue sayde, Beholde the Diuelles which were heretofore appoynted too the seruice of God: But nowe they be falne after suche an horrible fashion, that by their fall all things are brought into a wauering, in so much that euē mankind also is come to the like perdition, and is drawne into the selfe same de∣cay. Eliphas woulde haue spoken so: but he sayth, God found no truth in his Angelles: hee founde follie or va∣nitie: Hee sayeth not that he founde Rebellion or backe∣sliding, but he sayth onely vanitie, which is a greater ma∣ner of speeche. So then when all is well considered, no doubt but Eliphas speaketh heere, of the Angelles that serue God, and giue themselues wholly therevnto. And

what meaneth hee then by saying that there was no sted∣fastnesse, but rather vanitie and vnstedfastnesse in them? VVhen Sainct Paule sayeth that there is none immortall but onely God: it is certayne that he excludeth all crea∣tures. And yet wee know that the Angels are immortall spirites. For God hath created them of purpose, that they shoulde not any more returne to nothing, no more than the soule of man may at any tyme dye. Howe then shall wee make these sentences agree, that the Angelles are created to lyue euerlastingly: and that there is none im∣mortall [ 10] but onely God? The solution is very easie. For the Aungels are immortall, bycause they be susteyned by power from aboue, and bicause God mainteyneth them, who beeing the immortall nature it selfe and the verie fountaine of lyfe, is in them, as it is sayde in the Psalme, O Lorde, the fountayne of lyfe dwelleth in thee, and in thy light shall wee see light. Then seeing there is no lyfe but in God onely, and yet notwithstanding the same is no hinderance to the spredding of lyfe into all creatures, because it proceedeth of his grace: wee perceyue howe [ 20] the Aungels are immortall, and yet haue no stedfastnesse in themselues, but haue nede of God to strengthen them by his meere goodnesse. VVithout this, the thing woulde happen vnto them whiche is spoken in the hundred and fourth Psalme, which sayeth, when thou withdrawest thy spirite, all decayeth. VVhat is it then that gyueth liueli∣nesse to the Aungelles of heauen, but the spirite of God? And so wee see they haue not that thing of themselues, which is giuen them of God, neyther could they inioy it for euer, if God should not cōtinue the sayd grace which [ 30] he hath put into them. And like as wee speake of lyfe, so must wee speake of righteousnesse also. The Aungels are not stedfast further foorth than God holdeth them vp by his hād. Rightly are they called Principalities & powers: but that is bicause God executeth his power by them and guideth them. To bee shorte, the Angels haue nothing in thēselues whereof to make their boast. For all the power and stedfastnesse which they haue, they holde it of God, and are so much the more indetted to him for it. As tou∣ching that which followeth, namely, that God findeth or [ 40] putteth (for the Hebrew worde importeth that God put∣teth) follie or vanitie: it implyeth not that the vanity which is in the Angelles commeth of God: but the meening of it is, that hee putteth it to them [or chargeth them with it] by his iudgement: that is to say, that as a iudge he gi∣ueth sentence that there is folly & vanitie, (that is to say, that there is faultinesse) in the Angelles, yea & that they could not stande before him, if he would deale rigorously with them. Verily this seemeth straunge to suche as are not exercised in the holy scripture. But if wee wiste what [ 50] the righteousnesse of God is: wee should not marueyle that the Angels themselues are found to be faultie, if he should cōpare them with himselfe. For we must alwayes come back to this poynt, that the good things that are in all creatures, are small in estimation of that whiche is in God which is vtterly infinite. Therefore we must alwaies put a difference betweene the one & the other. VVe see the Angels haue wonderfull power & vertues, specially in respect of vs: for notwithstanding that the Angels abide in the degree of creatures, yet may wee well glorifie thē. [ 60] But when we come to God: the greatnesse of him muste swallowe vp all the reste, in likewise as wee see howe the Sūne darkneth all the Starres of the Skie. And what is the Sunne? He is a planet as well as the rest: and yet neuer∣thelesse bicause God hath graunted that creature to haue more brightnesse than the other Starres: all of them must needes he ouershadowed, so as no Starre cā be pereeyued when the Sunne hath his full power. And what will bee done thē, whē God himselfe cōmeth foorth? As the Pro∣phet Esay sayth, there shall be neither Sunne nor Moone any more, but the brightnesse of God shall be suche, as it shall be seene & knowne ouer all. VVhen Esay speaketh of Gods kingdome, he sheweth that all things muste bee done away, & nothing be glorified but onely God. Seeing it is so, let vs referre it also to that which is spoken here: that is to wit, that God findeth lacke in his Angelles, al∣though they bee his seruantes. And yet this is no let, but that the seruice which the Angels do vnto God, is perfect according to the perfection that can be in creatures: like∣wise as in that respect, when in praying wee desire God that his will may be done on earth as it is in heauen, wee witnesse that there is no vntowardnesse in the obedience which the Angels yeeld vnto him, but that he reigneth in thē after such a peaceable maner, as they be wholly con∣formable to his will. But we must alwaies beare in minde that which I haue touched: that as long as we go no fur∣ther but to the degree & state of creatures: there shall be a perfection in the Angels, verily such perfectiō as may be in creatures. But come we once vnto God: the sayd per∣fection is as it were swallowed vp, like as the Starres ap∣peere not any any more when the Sunne giues his light. Fur∣thermore it behoueth vs to marke well how S. Paule say∣eth, that Iesus Christ is come to gather togither the things that are in heauen and earth. And therby he sheweth, that the Angelles haue their stedfastnesse in the grace of our Lord Iesus Christ, forsomuch as hee is the mediator be∣twene God and his creatures. True it is that Iesus Christ redemed not the Angels, for they needed not to be raun∣somed frō death whervnto they were not yet falne: but yet was he their mediator. And how so? to the intent to ioyne thē vnto God in al perfectiō, & afterward to main∣teyne thē by his grace, that they may bee preserued from falling. Nowe seeing that God findeth faultinesse in his Angels: that is to say, that they haue no stedfastnesse in them further thā they be mainteyned frō aboue: what is to be thought of vs? VVe must bee faine to come to that which Eliphas addeth. Are mē of such glory, yea or of such power as the Angels of heauen? Let their cace be cōside∣red. For how were we created? we dwell in corruptible & transitorie lodgings. Brag wee as much as wee list, yet is there nothing but vanitie in vs: that is to say, our bodies are but dust & poulder, and all muste go into corruption. Thē seeing that wee dwell in houses of Clay: will we be excellenter than those that dwell in the glorie of God, and beholde his face alreadie? The Angelles beeing not subiect to any of the chaunges & turnings of this world, dwell alreadie in the heauenly immortality. And we find by experience, that our lyfe is no better than a blast, and we looke to be dispatched out of this worlde euery mi∣nute of an houre. Sith the cace standeth so: how commes it to passe that we presume so of our selues? To be short, there is no stedfastnesse in men, which doth not slip and

vanishe away by & by. Thē if the case stāde betwene God and vs, let vs learne to haue good regard to the one side, that is to wit vnto God. True it is that we vnderstād not his mighty power as apperteineth: but the Angels (which are now much neerer to him thā we be, & which behold his face) haue no such perfection but that some fault may be found in them, if hee list to examine them with rigor. VVhat shall become of vs then, if we consider our owne weaknesse? what shal become of our vertues, if we would cōpare thē with the Angels which are so noble & excellēt [ 10] creatures? Thus we see what we haue to remēber in this sentēce. For the residue cānot be declared at this present.

Now let vs fall down before the face of our good God with acknowledgement of our faultes, praying him so to dispose vs to the receyuing of his worde, as wee may not come to it heedlesly, as the things that we heare, may run in at the one care and out at the other, but that wee may beare them away, and imprint thē throughly in our harts, to make vs chaunge our wicked affectiōs, & to renounce our selues: that being quite ridde of all vaine trust in our selues, wee may desire nothing but to worship the greate God, & to yeeld him the prayse that he deserueth, speci∣ally for the inestimable grace that he giueth vs in our lord Iesus Christ, and for the loue that hee hath shewed vs in him, in that he spared him not, but deliuered him to death for vs, & that he may make vs so to feele the frute & ef∣fectualnesse which he hath purchased vs by his death & passion, as in the ende we may bee receyued as righteous and giltlesse by God his father. That it may please him to graunt this grace, not onely vnto vs but also. &c.

The seuententh Sermon, which is the fourth vpon the fourth Chapter, and the firste vpon the fift Chapter.

This Sermon conteyneth still the exposition of the xviij. and xix, verses of the fourth Chapter, and then as followeth.

20 From morning to Euening they bee destroyed, and bicause no man setteth his minde vpon it, they perish for euer.

21 Doth not their excellencie go avvay vvith them? they shall perishe, [but] not in vvisedome.

Nowe followeth the fifte Chapter.

1 CAll novv if there be any to aunsvvere thee, and consider any one of the Sainctes.

2 Doubtlesse, Anger sleaeth the foole, and enuie killeth the vvitlesse person.

WE haue seene already wherevn∣to this talketendeth: that is to [ 30] witte, to humble men, bycause they be farre from the perfecti∣on of the Angels. And sith the case stādeth so, that if God li∣steth to iudge his Angelles with rigor, hee shoulde finde sault y∣nough in thē: what thē should become of thē which are so vnable to say any thing for themselues, as they haue no∣thing in thē but vanity? Neuertheles it might seeme, that that which is rehersed here, was not sufficiēt to proue the [ 40] intent of Eliphas. For albeit that mē be feeble, and albeit that their life be nothing: yet doth it not therfore follow, that they bee either sinners or faultie before God. For they be seueral things to say, our life is trāsitory, & vani∣sheth away euery minute of an houre, & to say that God may cōdemne vs. But if all things be well cōsidered: the reasons that are here alleaged, are fitte for the purpose. For the case stādeth not simply vpō mens frailtie as in re∣spect of their bodies: but vpō theyr dwelling here in this corruptible flesh, & that they be so earthly as they thinke [ 50] not on themselues, although they haue death cōtinually before their eies. Also wee must marke the comparison in such maner & forme as it is set down here, betweene the Angels & mortall men. VVe see the Angels are nere vn∣to God, and beholde his glory, & are wholy giuen to his seruice: & yet for all that, there is no stedfastnesse in thē, further than they be vphilde by the grace of God: They might fade and vanish away of thēselues, were it not that God of his meere goodnesse mainteyned them. But now let vs come to men. VVhere dwell they? They bee farre [ 60] inough off frō the said heauēly glory, they are here in the sayd transitory lodging: for what else are our bodies? Thē are we (to speake properly) in our graues. For our bodies are prisons, as darke to hinder vs from the beholding of God, as if wee were alreadie vnder the earth. VVhat is our foundation? duste: and yet wee consider our selues neuer the more, how that wee continually go into decay, and that death threatneth vs incessantly: we consider not this a whitte. Therefore wee neede not too woonder though there be nothing else but infirmitie in men, seeing that the Angels whiche are so neere vnto God, haue not so exquisite a perfection, but that God maye condemne them if he list to enter into iudgement with them. Now we see that the argumēt whiche Eliphas vseth here, is ve∣ry fit and agreing to his purpose. But nowe remayneth to wey the words that are touched here, that we may adua∣tage our selues by them. Truely when any man speaketh to vs of the shortnesse of our life, we thinke it to be but a nedelesse talk: for who is he that knowes it not? But it is not for nought that God speaketh so oft of it, and putteth vs in remembrance of it. For had we throughly concey∣ued what our life is: it is certayne, that firste wee woulde not bee so worldly as wee bee, neyther woulde oure thoughts bee so blockishe as they bee: And secondly we would haue regarde of the heauenly kingdome, and rest our selues wholly thervpon. But we despise the heauenly life and are so intangled heere, as wee cannot be drawne hence. It foloweth then that none of vs knowe what the thing is which euery of vs confesseth: that is to say, that our life is but as a shadow that passeth away, & that a mā is but like a floure, or a greene herbe, which incontinent∣ly is cut downe and withereth. To be short, although the prouerbs that import the ouershortnesse of this worldly life haue alwayes bene rife ynough, & yet still are: yet do

they not peerce to the harts of vs. And here wee see why we be warned to thinke vpon it the better. Surely if wee could recken our yeares as Moyses speaketh of thē in the xc. Psalme certesse we should be taught as well to thinke vpon death, as also to tend to the marke that God calles vs to. But what? we wote not how to count thē vpon our fingers. For behold our childhod is such, that they which are in it, differ little or nothing from brute beastes, sauing that there is more incōbrance & trouble with them: but as for vnderstanding or reason, there is small or none in [ 10] little ones. And certesse, draw we once neere mās estate, our lustes are so ouerboyling, as we cānot be bridled. Are we come to mans estate? It passeth away out of hand: & anon old age attacheth vs, so as there remaineth nothing to vs, but to be weery of our life, & to put other folkes to trouble & payne. Now then if we wist how to recken the race of our life vpon our fingers: certeynly wee shoulde not be such dullards as wee bee. And therefore let vs not thinke wee lose our time, when we set our mindes vpon this lesson: that is to witte, to knowe that our life is no∣thing, [ 20] and that a hundred thousand deathes manace vs in the cheefe lustinesse that we haue here below. VVhē any of our kinsfolke or friends depart, or if we see any Corse go to buriall: we haue the wit to say, And what is mans life? If there be any greate death in a Towne or in a Coū∣trey, wee bee yet more mooued. But all this is forgotten with vs by and by. Therefore haue wee neede to exercise our selues in this doctrine all the tyme of oure life. And thus wee see why the Scripture speaketh so vnto vs. As concerning the present text, it is sayd first of all, That men [ 30] dwell in houses of Clay, and that their foundation is but duste. That is to say, if wee consider this present life by it selfe, wherein cōsisteth it? In beeing inclosed within lodgings that tende but to corruption. And what else are those but our bodies? Behold then what our stedfastnesse is: that is to witte, that euery whit of it goeth incontinently vnto dust, & we be consumed either by woormes or by winde: that is too say, wee bee dispatched as soone as a worme whiche is but a thing of nought, and which wee scarce e∣steeme as a liuing creature: & yet are we consumed soo∣ner [ 40] than it. Thus we see what is sayd vnto vs in the firste place. Afterward Eliphas addeth: That men perishe and are c••nsumed from morning vnto euening. Some expounde this, as though it were ment that men perishe in small time: & that is verie true. But herewithall there is yet more: that is to wit, that wee passe not a minute of our lyfe, but it is as it were an approching vnto death. If we cōsider it well, when a man riseth in the Morning, he is sure he shall not steppe foorth one pace, he is sure he shall not take his re∣paste, hee is sure hee shall not turne about his hande, but [ 50] he shall still wex elder and elder, and his life euer short∣neth. Then must we consider euen by eye sight, that our life fleeteth & slideth away from vs. Thus we see what is ment by beeing cōsumed from Morning to Euening. And it is sayde afterward, that men perish for euer, bycause no man thinkes vpō it. VVe must treate of these two poynts, that wee may profit our selues by this doctrine. The one poyntis, that whatsoeuer we do, we should alwayes haue death before our eye, and be prouoked to thinke vpon it. This (as I haue sayde) is well knowne among men: the [ 60] verie Heathen had skill to say so. But what for that? E∣uery man can playe the Doctor in teaching other men that, which is conteyned here, & yet in the meane while there is neuer a good scholler of vs all in this behalfe. For there is not any man whiche sheweth by his dooings, that euer he knew what it is to be consumed from Morning to Euening: that is to wit, that all his lustinesse is but see∣blenesse, and that there is no stedfastnesse in vs, to holde our selues in one cōtinuall state: but that we alwaies hast toward death, & death towards vs, so as we must needes come thither at legnth. Verily if we had no more but this single doctrine alone: It would stand vs in no steade, but to make vs storme & torment our selues: like as whē the Paynims knew that our life was so flightfull, they cōclu∣ded thervpon, that it was best neuer to be borne, and that the sooner wee dyed the better it was for vs. Lo how the Paynims reiected the grace of God, bicause they knewe not the honour that he doth vs, when he sendeth vs into this worlde, euen to shewe himselfe a father towards vs. For in asmuch as wee be reasonable creatures, & haue the image of God printed in oure natur••, wee haue a re∣cord that he holdeth vs here as his childrē. And to despise such a grace, and to say, it had bene better for vs neuer to haue bene created: is it not apparant blasphemie? So then it is not ynough for vs to know, that so long as we bee in this world, wee bee consumed euery minute of an houre. But wee must come to the seconde poynt: that is to wit, that when we haue well behild how brittle our life is: we muste also marke how wee bee repayred agayne by Gods grace: & specially how we be susteyned & vphilde by the same: according also as these two poynts are matched to∣gither in the hundreth and fourth Psalme. For it is sayde there, that as soone as God withdraweth his spirite and woorking, all goeth to decay. Yea: but the Prophete ad∣deth also, that if God spredde foorth his power, all is re∣newed in this worlde, and all things take their liuelinesse of him. VVee see then what we haue to marke: that is to wit, that when wee know our selues to bee lesse than no∣thing, and that we be so subiect vnto death, as wee muste runne thither (as ye would say) spite of our teeth: we must vnderstād also: that in this so greate weaknesse, God hol∣deth vs by the hand, so as we be vphild by his power, and strengthned by his grate. Behold wherein we haue to re∣ioyce. But the chiefe poynt is, that we should haue an eye to the benefit & good grace which God hath giuen vs a∣boue the order of nature in restoring vs by his worde, as the Prophet Esay sayth: All fleshe is but as grasse. Verily man is greene & florisheth for a while: but he withereth by & by. VVheras the word of the Lorde indureth for e∣uer: yea, not only to cōtinue in heauē, but also to the end that by it we may haue euerlasting life, and be redeemed out of the vniuersall corruption of this earthly life, that God may dwell in vs & make vs parttakers of his euer∣lastingnesse. VVe see thē wherto we muste come to profit our selues by this lesson, as we shall see yet once againe a∣non. Furthermore forasmuch as we see our selues wanze away so fast, that frō Morning to Euening we go cōtinu∣ally to our decay: therfore must we bee the busier to be∣stow the time wel that god giueth vs, bicause it is so short. God hath put vs into this world to keepe vs occupied in his seruice: if we haue long time, yet cā we not be to dili∣gent nor earnest in dooing our dutie, too discharge our

selu••s whē it shall come to the poynt to do God seruice, both with our bodies & our soules. But forasmuchas we see that he needeth but to turne his hand, and behold we be at the last cast: ought we not to be much more earne∣ster to runne? according also as the Scripture exhorteth vs, shewing vs that this life heere is but a race, and there∣fore we may not go loyteringly, but euery mā must chere vp himselfe, & pricke and spurre forward himselfe. Thus wee see what wee had as yet to note vpon this sentence, where it is sayde that men are cōsumed away frō morning [ 10] to night. But now let vs come to that which Eliphas ad∣deth. He sayth, That they perish for euer, bicause no man thin∣keth vpon it. A man might demaunde heere, whether wee shun death when wee thinke not vpon it. For in the nine and forty Psalme, it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand, that all mankind is shet vp vnder this neces∣sitie of dying. And wherfore then is it sayde here, that all perish for euer, bicause none thinke of it? Firste of all Eli∣phas ment to tea••he vs here, that men do as it were wex [ 20] beastly when they looke not to thēselues. For loke what he speaketh here, wee must alwayes referre it to the pre∣sent case. Hee maketh it not his generall case to treate of, that mans life is trāsitorie, without going any further: but he intendeth to shew vs, that for somuch as we bee poore silie creatures creeping here vpon the earth: wee cannot attayne to the perfection of Angels, nor yet come nere it. So then whereas he sayeth that all perish for euer bicause none thinke of it: hee meeneth that men go on as brute beastes, without iudgement, without discretion, without [ 30] thinking vpon death any long time aforehand, & there∣fore are taken tardy. On the other side hee purposeth to declare, what men are of their owne nature, were it not that God hath gathered them to himselfe, and gouerned them by his holy spirite, to the end they should take hede to this doctrine. Behold the two poynts which wee haue to marke here. And as touching the first, It draweth nere to the text which we alleaged euen now out of the Pro∣phet. For there the Prophet mocketh the carelesnesse of men, that make their account to dwell here below for e∣uer, [ 40] notwithstanding that they ought well to perceyue what their life is: that is to wit, that in the turning of a hand ye shall see it broken off. But no man thinks of that: It should seeme that men take pleasure in beguiling and forgetting themselues: they consider not their endes, but they beare themselues in hande, that they be as it were I∣dols. Is not this a wilfull sotting of themselues in brutish∣nesse? But the Prophet saith this folly is reproued, & that it is well knowen by experience, that men deceyue thē∣selues, and throw themselues hedlong into destruction, [ 50] when they frame themselues such an immortalitie, as to imagine that they shall dwell here for euer. Thus we see a follie here, whiche is conuinced euen by eyesight. But yet (sayth he) so farre off are their posteritie frō wexing any whit the wizer by it: that they be gathered thither in one flocke like sheepe, & the graue swalloweth them vp both greate and small: and yet of all the while, none of them thinkes vpon it. See howe this geere relieth to the purpose of Eliphas. So then let vs marke that the holye Ghost intendeth to do vs to vnderstand, that forasmuche [ 60] as wee bee so flyghtfull, we ought to haue death alwayes before our eyes, to the ende wee shoulde make hast thi∣therward, and not be attached with fearefulnesse when it shall please God to take vs out of this worlde: nor yet be amazed as wee see the moste part to bee, who are striken with such an astonishmēt, that they know not where they be. Therfore if we bethinke vs a great while afore hande what our end shall be, and vpon what condition we were created: then shall we not perish like fooles without thin∣king vpon it. But there is yet more: that is to witte, that we must haue a further foresight thā to this matter onely if we will not perish for euer. VVhy so? For here is men∣tion made but of men in their owne kinde. Now it is cer∣taine, that if we haue not an eie to the renewment which God maketh by the power of his spirite: wee must all of vs be consumed. And for the better conceyuing heereof, let vs take the helpe of that which is sayd in the hundred and second Psalme. There, to the intent that men should not ouerlike of themselues in their owne state, nor brag of any lustinesse of their owne: the Prophet giueth vs e∣uen the very skies for an example. Although wee see so hygh a maiesty in them, as wee bee driuen into a maze with it: yet notwithstanding, euen those selfe same skies must grow olde, and be chaunged, and go into corruption as a garment doth. And what then shall become of men? Must not they needes bee much more frayle? But in the meane season (saith he) the sonnes of Gods children shall continue. If wee bee giuen to the feare of God, wee shall haue a firme and well settled state. Behold how the Pro∣phet separateth Gods children from the common order of nature, when they haue once the seede of life in them, whereof Sainct Paule also speaketh in the eyght to the Romanes. For see how hee comforteth vs: forasmuche as we be loden with the burthen & with the corruptible weight of the body, wee haue (sayeth hee) the spirite of God, which is the seede of our true life, and by his power we shall one day bee fully restored. And therefore let vs marke well, that such as thinke vpon their frailtie as they ought to do: after they haue knowen thēselues to be no∣thing, and that there is nought else but vanity and leasing in them: shall not perish for altogither. And why so? For they seeke the remedy whiche God hath offered them: which is, that they shall bee gathered out of this bondage of death, and be renued by God, who hath chosen them to himselfe, and make his power to flowe downe vpon them, that they may drawe water out of that fountayne of lyfe. VVee see then how suche as bethinke themselues both of this present life, and of the ende thereof, cannot be consumed for euer, bycause God remedieth the wret∣ched state wherein wee bee borne by nature, and calleth them to himselfe. This is it that we haue to gather of this sentence: and this is it that I touched not long since: that is to wit, that whē we haue singly perceyued that our life is nothing, our so doing will not greatly boote vs. VVhy so? For it will but make vs dismayde. But if we will take courage: we must haue an eye to both the poynts: that is to wit, that when we see the necessitie that is in vs vntill we drawe nere vnto our God, wee must mourne, and not do as the worldlings doo, who beeing drunken in theyr pompes, pleasures, or riches, doo wittingly and willingly mocke and beguile themselues. But (as I haue sayde) wee must cast away all these kinde of blindfoldings, and open

our eies: and whē we be come vnto our God, & haue ac∣knowledged the miserable plight wherin we be, we must assure our selues, that God will reach out his hand vnto vs, bicause he seeketh nothing else but to succour vs, and to draw vs out of the darkenesse wherin we be by nature. Thus we see what wee haue to marke in effect. And im∣mediatly after, it is sayde, That the exceliencie of men shall be taken away in them, and that they shall perishe [and] not in wisedome. True it is, that it behoueth vs to be humbled by death: that is to witte, that God should bereue vs of all [ 10] glory, and that wee shoulde be brought as it were to no∣thing, to the end we might know that al our stedfastnesse & power proceedeth not frō else where, than frō the free gooduesse of our God: and to be short, that we liue, not in our selues, but bicause it pleaseth God to haue vs too come neere vnto him, & that we should draw out of the fulnesse that is in him, according as he hath giuen it vs in our Lord Iesus Christ. For he is the foūtaine that is ope∣ned vnto vs, & which God sheweth vs, and whervnto he leadeth vs, to the intent we may be filled therwith. Then [ 20] behoueth it vs to be brought to nothing in our owne na∣ture: & yet therwithall to know, that after that God hath once stripped vs out of it, he will cloth vs with it agayne. And here we se wherfore S. Paule (whē he hath sayd that we must grone so lōgas we liue in this world) addeth, not for that we desire to be vnclothed, (for wee desire to bee here still: beholde wherevnto our nature driueth vs) but bicause we knowe there is another better dwelling place prepared for vs, whē this lodging of ours is once destroy∣ed, & that God will cloth vs with his own immortalitie, [ 30] & bring vs again into our true state. And this is the thing wherein we differ from the vnbeleuers, and frō those that haue not tasted a whit of Gods grace. Thus we see why it is sayd in this sentence, Shall not all their excellency bee taken away with them? For if ye do but behold what the present state of men is, & cōsider what they be in them∣selues: ye must needes conclude that they be brought to nothing by death. But we haue the grace of God, which is a supernaturall succor to vs, in somuche that in perishing we perish not, & whē we be vnclothed we be immediatly [ 40] clothed againe, as I haue sayde already. And thus we see why Eliphas addeth, Not in wisedome. For hee intendeth alwayes to condemne men bycause they be so blockishe, as they neuer thinke vpon themselues. Thē let vs marke, that it is great wisdome to prepare our selues vnto ••••ath, & to passe through it cheerfully whē we come at it. I say we shall haue profited greatly, and be reputed for wise in Gods sight, whē we shall haue learned this present lesson throughly, & be able to put it in vre to receiue fruit by it: and yet notwithstāding we see how euery man shunneth [ 50] it. For it is a melancolike matter, in somuch that if a man speake of death, euery mā is greued at it, & falles into his dumps. Neuerthelesse the cace so stādeth, that if men set not their mindes vpon it: they muste needes ouershoote thēselues in all their deuises, & in all their cōsultations: and all the greatest wisedome that they weene to haue, must needes be turned into foolishnesse. And wherfore? For is there any greater folly, thā for a man not to know himselfe? to what purpose serue all our wisedome & dis∣cretion, but to loke to our selues? And so they that thinke [ 60] not vpon death, ne put thēseluesin mind of it, ouershoote thēselues as much as is possible for them. Yea they coulde finde in their hartes, to play the wilde Colts in forgetting themselues. VVe see then how it is al one, as if men ment to bury all the wit and reason that God hath giuen them. Therfore it is not without cause that Eliphas cōdemneth men here, for dying without wisedome. For it is as much to say, as although God haue told them wherevnto they must come, & haue set the Butte before their eies, as if he should say, Go me thither: yet they run astray all their life long, & know not whither they go. And when it cōmeth to the poynt that they must depart hence, they grunt and grudge at it, striuing & fighting against God: & although it boote thē not to do so: yet shew they a furious sturdi∣nesse. Thus thē do we now see in effect, what wee haue to marke in this text. It remayneth to see the cōclusion that Eliphas maketh here: which is, that he sayeth to Iob, that when he hath turned him on al sides, He shall not finde any faythfull man of his sort, nor of his cōpany, but that he is as a man vtterly forsaken of God. Hereby we see, that when he spake of men heretofore, hee toke them as they are in their owne proper nature: that is to wit, without hauing any respect too the speciall grace whiche God giueth too those that are his in opening his kingdome vnto him, in giuing thē the hope of saluatiō, in gouerning them by his holy spirite, & in making thē to go to a better and an e∣uerlasting life. Eliphas then ment here, to set mē downe in their owne proper state and plight, suche as they bee of their owne selues, during the time that they be separated frō God. And this appeareth in that he sayth to Iob, Thou canst not find so much as one faythfull mā of thy sort, or whome thou mayest call thy companion. VVhy so? For (sayth he) Anger sleaeth the fooles, and Enuie, (or spite, or fretting, or choler, or moodinesse, whiche gnaweth a man like a wilde beaste) is the thing (sayth he) which killeth the witlesse. But certesse, according as I haue declared already, Eliphas doth amisse in applying this to the person of Iob: yea and he doth him great wrong in it. Yet notwithstan∣ding, this doctrine ceasseth not to bee both true and very profitable. As how? That is to wit, that as oft as wee bee chastized at Gods hand, wee muste haue an eye to those that haue gone afore vs, to see whether they haue suffred the like torments and anguish or no. For if wee see Gods children to haue traced the path before vs: it muste not greeue vs to be ioyned with thē. As howe? VVe see that the holy fathers which were farre excellēter thā all other men, haue indured aduersitie, no men more. Now if God haue not spared thē: why should we chalenge more priui∣lege thā they had? So thē, as oft as we see that Gods chil∣dren haue bene beaten with diuers rods, and vexed with many miseries & greeses: we haue wherwith to comfort ourselues, and to chere vp our harts. For we must alway haue an eye to the end, howe God neuer forsooke them, but pityed them when they were come to such extremi∣tyes. So must we also hope that he will doas much for vs. Marke this for a speciall poynte. Furthermore if wee will haue God to bee pitifull and mercifull vnto vs in our ad∣uersities: let vs beware that wee frette not agaynst him, and that we kicke not againste the spurre. For if wee doo, then shall this sentence bee verified vpon vs, That anger sleaeth the fooles: as if it were sayde, that suche as chafe and grinde their teeth against their afflictions, shew thē∣selue

to haue profited euill in Gods schole. And what shall they gaine by it in the ende? It shall be a doubling of their miserie. VVhē they shall haue fomed out their rage against God, or whē they shall haue spewed out their bla∣sphemies: do they thinke they haue wonne their prize by it? Alas, it may not bee so: they deceyue themselues too much. For (as I haue sayde already) it shall be but a dou∣bling of their miserie. Lo howe Anger sleaeth the foole. Moreouer whē they haue a spite at others, & stand plea∣ding agaynst God for dealing roughlyer with them, than [ 10] with such & such: what else doth such maner of fretting, but make them to pyne thēselues away, so as in the ende they perish & come vtterly to nought? Behold what we haue to gather vpon this text. But the Papistes were too too farre ouersotted, when they made this saying of Eli∣phas to serue their turne, to prooue that mē ought to pray to the Sainctes that are departed, & that mē ought to flee to them for refuge. Beholde (say they) it is saide that Iob should haue a respect to some one of the Sainctes, & that he should seeke to him, if peraduēture he would answere [ 20] him. This is much to the purpose. For is it sayd here, that Iob went to seeke to the dead too make intercession for him vntoo God? No: but contrarily (as I haue shewed heretofore) the very truth of the matter is, that he should not finde any of the Sainctes to bee of his company. And why so? For the Sainctes were alwayes of a meeke minde in their aduersities: and God chastized them after such a∣sort, as he refrained his rigour, so as the end was good & happy. And although they had for a time bene as it were shaken off at his hande, in suche sort as it coulde not bee [ 30] perceyued that he had any care of them: yet notwithstā∣ding they referred thēselues vnto him, & prayed alwaies vnto him, assuring thēselues they should neuer be vtterly forsaken of him, nor disappointed of the saluation that he had promised them. Lo here the intent of Eliphas. So thē we see here that the Papistes are falsifyers, & haue mani∣festly corrupted the holye Scriptures. Verelye they had nede to be borne withal in one behalfe: I meene not in their beastlinesse: but in that they had very greate neede to wreste and wring the holy Scripture too prooue theyr [ 40] dreames. They would make men beleeue, that they ought to pray vnto Sainctes deceassed: and yet the holy Scrip∣ture cyphereth not one word of it, neither can a mā finde so muche as one sillable there for the good proofe of it. But they will proue it: and therefore they muste needes cōfounde all, and white must be turned into blacke. But in the meane while it behoueth vs to shunne all mennes in∣uentions, whiche haue beene foolishly contriued without Gods warrant. And wherefore? For first of all men wan∣der out of the right way of saluatiō, whē they folow their [ 50] owne deuises: and secondly it causeth the holy Scripture to be torne a peeces, so as men corrupt it and turne it vp∣side downe. Therefore let vs learne to mislyke whatsoe∣uer thing men haue forged of their owne braine, and let vs holde vs to this simplicitie, namely that we muste not couet to know ought, sauing that which God hath decla∣red to vs with his owne mouth. And to conclude, let vs marke well these two poyntes, which we haue glaunced at alreadie: that is to witte, as often as we be scourged by Gods hande, let vs marke well whither the faithful that [ 60] haue gone before vs, haue not beene in the like plight. If we finde that God hath excercised them in many tribula∣tions: let vs cōfort our selues when it commeth to our turne to follow them, & let vs be sure that God will not forsake vs at our neede, no more than he forsooke them. Furthermore when wee see that God doth scourge vs in these dayes as well generally as particularly, and that we must be fayne to indure many torments & troubles: Let vs acknowledge our selues to bee well worthy of them, considering the greate thankfulnesse that is to be seene in vs. For whereas it hath pleased God too call vs vnto the knowledge of his Gospell, and to haue vs yeelde a record that we be his children: howe do we take any profite by this his grace? Nay, contrarywise it seemeth, that there is in vs a delight to disanull it and to make it vnauayleable. How is God serued & honoured at our hands? we ought too bee (as yee woulde say) little Angelles, cōsidering the light of the Gospell which God hath giuen vnto vs. And yet wee see there is nothing but naughtinesse and hypo∣crisie in the moste parte of men: VVee can good skill too make some protestation of oure fayth: But lettea man examine our life, and hee shall finde no conformitie to the Gospell, but rather it seemeth, that we haue cōspi∣red against God to withdraw our selues from him. VVe see how they that haue some goodly outwarde shew, be∣come brutish: and therefore let vs be sure that God visi∣teth vs with his whippes bycause of our sinnes. Yet not∣withstāding let vs not ceasse to trust in him continually, and to call vpon him, praying him too burie our former faultes, and to guide vs in such wise henceforth, as it may serue to draw vs vnto himselfe: And to the intent he may haue pitie vpon vs, lette vs come vnto him with a lowly minde, so as wee haue no peece of the enuie and hartbur∣ning in vs whereof mention is made heere: assuring our selues, that if wee haue, it will but styrre vp and inflame Gods vengeance the more agaynste vs. VVhen wee bee come too suche a sturdinesse, it behooueth God also too rushe stoutely vpon vs, as it is sayde in the eyghteenth Psalme. VVith the frowarde thou wilt deale frowardely. For if men will needes play the wilde beastes: it is sayde that God will strike them both sidelings & ouerthwart. And therfore let vs beware of this fretting and chafing, & of such maner of repining: and let vs rather acknowledge oure selues woorthy of an hundred thousande deathes, were it not that God pityeth vs and succoureth vs of his infi〈…〉〈…〉 goodnesse. And if wee doe thus, let vs not doubt but God will performe that which hee hath promised vs: that is too witte, that after hee hath beaten vs, (howbeit with mens rods, keeping such measure as we shall not be vtterly destroyed) he will withdraw his hande againe, and we shall feele him mercifull and fauourable in our Lorde Iesus Christ, as in whome he hath set foorth the riches of his goodnesse and fatherly loue towardes vs.

Then let vs humble our selues before the throne of his maiestie, beseeching him to make vs perceyue our faults, in suche sort, as wee may become our owne iudge in pre∣uenting his iugemēt, to the intent that being so condēned by our owne selues, wee may desire nothing but to please him in all respects, vntill he haue bereft vs of this mortall body, & deliuered vs frō the bōdage of sin (wherein we be as yet shut vp) to take vs into his heauenly kingdom. And so let ••s say, Almighty God and heauenly father. &c.