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

The .xxiij. Sermon, which is the first vpon the sixth Chapter.

1 IOb ansvvered and sayde vnto them.

2 O that my distresse vvere vvell vveyed, and that my sorovves vere put into the balance.

3 It vvould be heauier than the sand of the Sea, vvherefore my vvordes are svvallovved vp.

4 For the arrovves of the almightie are in mee, vvhereof the poyson drinketh vp my spirite, the terrours of God are directed agaynst mee.

5 VVill the vvilde Asse bray vvhen he hath grasse, or vvill the Oxe lovve vvhen he hath fodder?

6 Shall that vvhich is vnsauerie bee eaten vvithoute Salte? or is there any taste in the vvhite of an egge?

7 But the thing vvhich my soule hath lothed to touch, is as it vvere the disease of my flesh.

8 O that the thing vvhich I desire might happen to mee, and that the thing vvhich I loue vvere graunted mee.

9 That is, that God vvould crushe me and breake me, and that he vvould cut mee as abovve.

HEre wee haue to consider, what the state of a poore man is when God scourgeth him, and maketh him too feele suche misery, as it may seeme to him, that hee hath God against him. VVe see there [ 40] is no power in mē, that can hold out whē the cace is so. And it is verye true that Iob was neuer yet vtterly ouerthrowne, so as he shoulde haue no paci∣ence at all: but yet notwithstanding it was not without much difficultie, that he could gather his wits to him, too haue some comfort. By the way (as I haue sayd) wee haue to behold, in what anguish mortal man is, whē God shew∣eth himselfe as his aduersarie partie. And it is greatly for our behoofe to mind this lesson, bicause we be ouer neg∣ligent, [ 50] yea and there are ouerfewe that thinke vpon this kinde of temptation. For when we bee spoken to of suffe∣ring any miserie▪ and of being pacient in aduersitie: we bee fleshly, and we mount no higher than our sensualtie is a∣ble to comprehend: that is to say, that we may indure dis∣eases, we may bee put too some troubles, this or that may happen vnto vs. But the greatest mischiefe of all, whiche is able to ouerwhelme men vtterly, is when God presseth them, and maketh them too feele his wrath, as if hee were bent full against them to say, why haue ye offended me [ 60] so? Therefore when God sheweth himself so sore against men: behold, it is a temptatiō which passeth all that euer we may indure in our bodie. And here ye see why I saide, how it is good to trie that thing throughly which is con∣teyned here. Iob then sayth, that he would faine that his distresse were well weyed, and on the other side, that his sor∣rowes and greefes (that is to wit, the miserie which he indu∣reth and suffereth) were put togither with it into the balance. For then (sayth he) it should be seene, that this miserie of mine is heauier than the sand of the sea. And for proof hereof, god hath shot his arrowes at me, yea euē poysoned arrowes, in so much that I am as it were fired, my spirit is as it were swallowed vp, or my spirite is as it were steeped in bitter∣nesse, by reason of Gods sayde arrowes which haue pear∣ced mee. Beholde whereat hee beginneth. But it seemeth heere, that hee frameth an vniust complaynt, when hee sayeth that his miserie is so great, as no sorrowe can bee able too match it, or bee answerable to it. And thys complaynt draweth neere too that which Cain made, the which (as wee knowe) was not without blasphemie. For as soone as Cain heard the condemnation whiche God pronounced agaynst him: it is certaine that hee could not iustifie himselfe, (for his sinne was manifest, and hee was conuinced of it:) but he accused God of crueltie or ouer∣great rigour. My punishment (sayth he) is ouergreat, I am not able to beare it, thou wilt chase me ouer all the earth, I am not able to stande before thy face: howe doest thou handle mee? wee see heere that although this wretched

caytife coulde not denie but he was punished iustly: yet notwithstanding he had his startinghole, that God puni∣shed him not vprightly, but passed measure in rigorous∣nesse against him. I sayd it seemeth that Iob doth the like here. For he sayth it is no maruell though he bee in great distresse, bicause the affliction which he indureth is excee∣ding great, and much more heauie. As if he should say, he could not lament ynough, seeing that God handled him so roughly. But we haue seene, how he hath come already euen to the cursing of his byrthday, and howe he woulde [ 10] that he had bin borne dead. And not only so, but hee also banneth the day wherein he was borne. It seemeth then that Iob might not bee excused. And in deede (as I haue tolde you alreadie) although he haue a good cace: yet doth he handle it amisse: and it behoueth men to know howe there is some faultinesse in this respect. Neuerthelesse he ceasseth not too speake truth when hee sayeth that the miserie whiche hee indureth is so great and so extreeme, as euen his woordes are swallowed vp, in so muche as in that behalfe hee is as a man ouerwhelmed, whiche hath [ 20] no liuelynesse in him, so that all that euer he is able too saye, is nothing in comparison of the affliction where∣with God presseth him. Lette vs marke therefore, that wee haue here two things: the one is, that wee see what a poore sillie creature is, when God presseth him wyth his iudgement, as I haue sayde alreadie: and the other is, that wee shoulde knowe, that in fighting agaynst our temptations, although wee doo the best wee can too withstande them, and too submitte our selues vnto God: yet notwithstanding wee swaye aside eyther one waye or [ 30] other through infirmitie, so as there is neuer sufficient strength in vs, except God holde vs vp and suffer vs not to bow at all. And why so? It is expedient for vs to know, that we bee not made of steele, nor that wee bee not as rockes of stone: but that we be mortall men full of frail∣tie. It is behoofefull that God shoulde make vs feele this. Also although he assist vs in our afflictions, so as we be not ouercome: yet doth he make vs to be woūded and to halte, that is to say [he leaueth] alwayes some feeble∣nesse [in vs] which sheweth it selfe in the mightie opera∣tion [ 40] which he giueth vs. Thus ye see the two points which we haue to consider here. But first of all let vs call to re∣membrance that which I haue touched heretofore: which is, that if wee bee tempted, and whensoeuer we bee pin∣ched with any aduersitie in our bodie: wee muste the more feare still this spirituall temptation, when God cy∣teth vs to his iudgement, and becommeth as it were our Iudge, so as wee must bee faine too answere before him, and too render him our accounte. True it is that wee shal much more perceiue that thing which toucheth vs in [ 50] our fleshe. And why so? For wee bee wholly giuen too that. So then wee see commonly that menne feare fa∣mine, pestilence, sicknesse, or death whiche is the vtter∣most. If a man threaten vs with this, wee bee afrayde: but if a man speake too vs of God, wee bee not moued a whit. And why so? Herein we shewe our selues too bee dull, yea euen too the vttermost, as they that differ no∣thing from Oxen and Asses, in that wee make so small reckening of Gods wrath, and of the damnation that is prepared for our soules, I meane of them that continue [ 60] enemies vnto God: But if a man talke to vs of any thing that concerneth this present life, wee are amazed out of measure. Neuerthelesse, in the meane time whyle other continue in their dulnesse, God ceasseth not too exercise those that are his, after such a maner as he maketh them too feele his wrath, and then (as I sayde) they bee temp∣ted muche more without all comparison, than if they in∣dured all the miseries that are possible too bee imagined. Sometimes wee shall thinke it straunge that the faythfull should speake thus: And what? God hath shewed him∣selfe as a Lion towards me: he hath broken all my bones, I am on a burning fire, I wote not where to become, my soule is as it were swallowed vp, my bodie is as good as rotten, and there is nothing but stinch in me. VVherefore is it that the faythfull speake so? It seemeth that they bee nice and womanishe: and yet notwithstanding these are they that were most strong and stedfast, and whome we haue seene gouerned by the spirite of God, so as they haue had an inuincible courage. Had not Dauid a good∣ly pacience: God exercysed him verie much: and yet we see he alwayes had the vpper hande, so he was neuer ca∣ryed away vnto wickednesse for all the trouble that be∣fell him. Ye see here a man of armes, who hath bene pra∣ctised in all maner of battayles, not onely for a day or for a yeare, but all his lyfe long: and yet for all his experi∣ence, he complayneth as if hee had neuer beene acquain∣ted with any aduersitie, or as if he wist not what it were to be afflicted. Yea verely. But (as I haue sayde) let vs marke that he was not pressed with bodily harmes. And although he were sensible as other men are: yet had it not great∣ly grieued him too beare any sicknesse or too suffer any such other like thing. VVhat is it then, that driueth him too complaine so? It is bycause hee entereth into hym∣selfe, and is touched in his conscience, as though God had not onely forsaken him, but also were become his deadly foe, and pursued him euen vnto hell, too say: thou shalt haue neyther peace nor truce, but I will drowne thee al∣togither. Seeing then that Dauid was so pressed wyth the feeling of his sinnes, and perceyued that Gods wrath was kindled agaynst him: yee see what nipped him euen too the heart. Ezechias felte as muche. For God not onely afflicted him with sicknesse as may commonly be∣fall vnto vs: but also besides that he shewed him a token of his displeasure. Therefore it seemed vntoo him, that God woulde repeale and disanull all the grace that hee had graunted him before: And further that his deathe shoulde cause Gods seruice too bee quite ouerthrowne, which had beene stablished by his hande. VVhen Ezechi∣as conceyued so great and so horrible vengeance of God: there was good reason why hee shoulde be so dismayde. And so yee see why hee made such complaynts as ar con∣teyned in this song. Therefore let vs marke that when God afflicteth vs in our bodies, wee can well take pa∣ciently the miseryes that hee sendeth vs: for, that is no∣thing in comparison of the anguishe whiche they indure, whom he maketh to feele his wrath and vengeance: and yet notwithstanding it is for our profite too come there∣vnto. And although it be so harde and bitter a thing vn∣too vs: yet neuerthelesse wee must bee fayne too come too it. And why so? For they that conceyue not theyr bodily tribulations, passe not too seeke helpe of the di∣seases of theyr soules, bycause they perceyue them not

at all: and so consequently they passe not to seeke attone∣ment with God, for they consider not his iustice. So then (as I sayde) it is more than necessarie for vs to be woun∣ded with Gods iudgement, that when wee haue taken holde of it, we may bee constrayned to grone vnder such anguishe, according as wee see it to haue beene in Iob. True it is that euerye man shall not haue like measure, and God also knoweth what wee bee able too beare. Ac∣cording as a man shall bee weake, and as God shall not haue indued him with so great a grace of his holy spirite: [ 10] so verily will hee make him too feele his iudgement thereafter: howbeeit hee will holde him vp, and make him to taste of his mercie in the middes of his wrath, so as the same shall not vtterly dismay him. But as for him that hath receyued a more singular strength, and whome God hath fortified with his holy spirite: he must be faine to sustaine greater brunts, and farre rougher assaults, than such as are feeble like litle children. And here ye perceiue why we see these spirituall battayles in Dauid, Ezechias, and Iob, which neuer a one of vs shall finde in himselfe. [ 20] True it is that we shall haue our portion of them: for (as I haue sayde) without it we would become dullards, and it woulde be a signe that we were forsaken of God, so as we should haue our consciences rocked asleepe too much. But when God presseth vs with his iudgement, it is but for a small while if wee compare our selues with the ho∣ly persons that haue incountred agaynst the sorrowes of death and hell. And why so? For God had armed them, yea and hee had so fenced them with his owne strength: that although they were bowed, yet were they not vtter∣ly [ 30] beaten downe: and if they were beaten downe, yet did God lift them vp againe. And therefore it behoueth vs to marke well what is sayde vnto vs here. Furthermore when we see Iob so sore pressed, euen Iob I say, who was the mirrour of pacience: let vs learne to walke aduised∣ly. For if this happened to the greene tree, what shall be∣come of the drie tree? VVe see that Iob was so hartbur∣ned with anguish, and wee see he was so dulled with tor∣ments, as he wist not what to speake: and what shall be∣come of vs then, if God list too scourge vs rigorously? [ 40] must we not needes quaile vtterly? But this must not a∣stonie vs: neuerthelesse it standeth vs on hande to bee a∣frayde. For we can be hardie ynough while we bee farre from blowes, as our ordinarie maner is: insomuch as there is none of vs all, but he will make himselfe as valiant as can be, and it seemeth that nothing shall be able to daunt vs. Let vs rather consider what our feeblenesse is, too the end that we may not be puffed vp with vaine presumpti∣on, but may vnderstande how we be but poore creatures, & that we cannot well hold out one minute of an houre, [ 50] agaynst the assaults that may be giuen vs on either syde, except we flee to our God, praying him to strengthen vs. Ye see then what we haue to do, when wee beholde the example of Iob. Moreouer let vs marke well this woorde when hee sayth, That the arrowes of God are in him, and that the venim of them hath drunke vp his spirite, or that his spi∣rite hath sucked in the venim, for eyther of both wayes may be spoken. But the principall poynt that we haue too marke here, is that Iob doth vs to vnderstande heere, that he hath not to deale with men, nor that the cace standeth [ 60] as when we indure some afflictions in the flesh. I knowe (sayth he) that it is God which warreth agaynst me: and not onely so, but his arrowes also (sayth he) are in mee: they haue stryken mee too the heart and are runne quite through me. In the first place, Iob sheweth, that he is faine too indure battayles, as if God himselfe warred agaynst him. And what a matter is it when a mortall man who is a thing of nothing, should bee forced so farre, as too feele that God prepareth and bendeth himselfe agaynst him, and yet notwithstanding be able to outstande it? Howe should that bee possible? Neuerthelesse (as I haue sayde alreadie) we must needes be brought to that poynt, for our owne profite. And in good sooth we profite euil vn∣der Gods scourges, if in the meane while wee beate our braynes, or reason with men, to see from whence the ad∣uersities come vnto vs, and linger here still below: this is verie yll considered of vs. As for example, if one that is diseased thinke with himselfe: such an inconuenience is light vpon me: Lo such a thing is the cause: and that hee cannot suffer any affliction whereby God shall giue him occasion too feele his wrath: this man is farre from re∣ceyuing frute by the chastizementes which God sendeth him. I say, when wee ceasse not to alledge this or that, too hold our selues still to the creatures: we profite verie yll. Therefore we must mount vp to this step: that is, that the aduersities come of God, and that they come vpon vs bi∣cause of our sinnes: and heerewithall let vs vnderstande howe it is as much as if God had shotte his arrowes at vs, and wounded vs. So then let vs bethinke vs well of this woorde, when Iob sayeth, that the arrowes of the almigh∣tie were let flee agaynst him. Yea and hee sayeth expresly that they sticke fast in him, and that his spirit is as it were swallowed vp. VVhere by hee meeneth, that his distresse commeth of the sayde fearing of God, according also as hee addeth, that the terrours of God are bent agaynste him. And for the better vnderstanding of this streyne: let vs marke that God dooth oftentimes afflict those that are wylfull and hard hearted. But what? Their mynde is neuer the more humbled for all that. For they beate backe all Gods iudgements, as an Anuylde beateth backe the hammer. But God woundeth whom he listeth when he meeneth to humble them, insomuch that they be stry∣ken quite through, yea euen to the bottome of their hart. Thus yee see what Iob ment to expresse. True it is that somtimes the like shall happen to the reprobates also. But when full account is made: it is a speciall grace which god bestoweth vpon his own children, when he pearceth them so throughout, and maketh them too feele his venge∣ance within their harts, in such wise as they are as it were swallowed vp by it, and their hartes are consumed by it. This will be very hard for vs, and we will flee from it if it be possible. But thereby God worketh our welfare, and it is much better that it should be so, th•••• that we shoulde be blockish to beate backe all the conceytes which God sendeth vs whē he purposeth to scourge vs for our sinnes, and too make vs feele howe it is a terrible thing to haue him agaynst vs. Beholde how we must profite our selues by such woundings, knowing that god intendeth to hum∣ble vs, to the ende we should not bee as the scorners, who doo nothing but mocke at his iudgements: and that hys making of vs too feele them to the quicke, is too the ende wee shoulde quake at them. Furthermore wee see what

neede we haue of such a medicine, sith we bee suche dul∣lards as to follow the lustes of our flesh. For what are we the better for Gods worde? how are wee moued for all the threatnings that are made to vs? It seemeth that we would hold our owne agaynst God, and spite him by our defiances. Beholde the pride which is to be seene com∣monly in men: and we also should be subiect therevnto, were it not that God clenzeth vs of it by shewing himself so rough towarde vs, as we might feele his arrowes in our harts, and that all our courage might be swallowed vp by [ 10] it. And likewise Iob sayth, that the terrors of God are directed [or leuelled] at him. And why so? For his wordes are as it were swallowed vp, or consumed. VVhereas hee sayth that the terriblenesse of God was leueled at him, he meeneth (as I haue sayd alreadie) that he hath not men to his ene∣myes, but that it is God himselfe which warreth against him. True it is that we may be assaulted at mens handes: and yet notwithstanding wee must not ceasse to acknow∣ledge that which is sayde heere: that is to wit, that God armeth his creatures agaynst vs, to the ende to shewe vs [ 20] his displeasure. At a worde, on what side soeuer the mis∣chiefe do threaten Iob, yea euen that he be wounded, he must acknowledge howe it is the hande of God that tou∣cheth and presseth him. And this is the cause why he saith the terrours [or the terriblenesse.] Hee knowes well y∣nough that whē God scourgeth him, his int••••t is to haue him returne vnto him, and that God seeketh nothing but to receyue his seruants too mercie, and too deliuer them from the trouble which they indure. But in these sorowes which he suffreth, he is not able to take hold of the good∣nesse [ 30] which God intendeth to vse towards him. And thus ye see what is the cause of our impacience: euen for that we are not touched as were requisite, to render God his due honour. For proofe hereof, when we speake of cal∣ling vpon God, and of desiring him to haue pitie vpon vs: we do it but ceremonially vntill we knowe that we are at the last cast, and that we be as poore damned soules and forlorne creatures: Vntill we knowe this throughly too the quicke, it is certaine that oure desiring of God too haue pitie vpon vs, shall be but from the teeth outwarde. [ 40] And therefore a man neuer honoureth God in good ear∣nest, vnlesse hee bee confounded in himselfe. For the matter consisteth not altogither in saying, that God must bee superior ouer vs, and wee subiect to him as all other creatures are: But wee muste yeelde him this honour which is specified here: namely that he only is righteous, and that there is nothing else in vs but all maner of wic∣kednesse, too the ende wee may haue our mouth shette, and bee distitute of all excuse, so as wee maye not make any account of our selues, but acknowledge that nothing [ 50] belongeth too vs but shame, and that we deserue too be cast away as stin••••ng and cursed creatures. If we bee not come too this poynt, it is no honouring nor seruing of God, according as Saint Paule sheweth in the thirde to the Romaines. For in speaking of Gods infinite glorie, hee sayeth it becommeth vs too come before him with such feare and lowlinesse, as wee may bee lyke poore of∣fenders with halters about their neckes, so as we shoulde go to hell, if hee plucked vs not backe of his infinit good∣nesse. So then it is not without cause that God afflicteth [ 60] his seruants, and presseth them in such wise as hee bring∣eth them to this poynt, too the ende hee may bee glory∣fied in them. As touching that he sayth, that his wordes are swallowed vp: it is as much as if he had sayd, that he spea∣keth not Rhetorically as wee see some men do, who are eloquent in setting out their own aduersities. As for those that are Cokneys, if they indure any little aduersitie, they neede no man of lawe to pleade their case, it seemeth (to heare them speak) that there are none but they on whom men shoulde haue compassion. But they that can so well pleade and babble, shewe well ynough that their aduer∣sitie did not so greatly greeue them: for had they beene touched in good earnest, it is certaine that they woulde shewe that which is sayde heere. And heere ye see wher∣fore it is expresly sayde in the song of Ezechias, that hee had chattered like the Swallowes, and that hee had no more had the voice of a man to vtter his conceyt, but had beene so shet vp that time in sorow, that he wist not what to say, nor howe to couch his wordes to vtter what hys mynde was. Let vs marke then that when God summo∣neth his seruaunts in suche wise, hee sheweth himselfe to bee their iudge and pincheth them to the quicke, as they are euen destitute of wordes, and confounded, and know not howe too expresse their meenings. Although (say I) that God woorke so, and that hee oftentymes deale roughly with vs: yet notwithstanding let vs call to mind the conuenient remedie, least wee bee put to vtter con∣fusion. And this is it that Sainct Paule meeneth when hee sayeth that God by his holye spirite gyueth vs gro∣nings which are intollerable. VVhen Sainct Paule spea∣keth of the prayers of the faythfull, (I meene of the bet∣ter sort:) hee sayeth that when God maketh vs too pray earnestly, then wee grone: yea wee euen grone, but wee haue not a woorde at hande: for if a man shoulde de∣maunde of vs, what is it that thou sayest? VVhat is it that thou desirest of God? VVe wist not what too say too him. VVee muste keepe that as a thing locked vp, so as wee cannot declare by woorde of mouth, what wee ment too say. Yee see then howe God remedyeth that whiche is spoken heere: which is, that although all oure speeche were swallowed vp, yet hee giueth vs a meane too finde him, and to get too him, which meane hee al∣loweth: and although that this kinde of language be not vnderstoode of men, yea and that euen the partie him∣selfe which prayeth vntoo God bee intangled, so as hee cannot vtter his woordes: yet doth God vnderstand such maner of speech. Nowe forasmuche as wee see that God heareth our gronings when wee bee so abashed that wee bee vtterly dismayde in our selues: Let vs beare pacient∣ly the aduersities which hee sendeth vs, seeing that hee giueth such successe as all of it redoundeth too our pro∣fite and welfare. Lo what we haue too marke vpon this straine. Heere withall Iob vseth certaine similitudes, too shewe howe it is not without cause that hee complayneth so. Hee sayeth, will the wylde Asse bray when hee hathe grasse? no more wil the Oxe when hee hath fodder. And furthermore, Can a man eate a thing that hath no sauour, •••• the white of an egge without salt? By such similitudes Iob meeneth, that both menne and beastes are glad when things fall oute too them after theyr minde or desire▪ VVhat is the thing that the wilde Asse seeketh? Hee desyreth pasture. Therefore when he hath grasse at will

he careth not to bray or to greeue himselfe. VVhy so? For he hath the thing that hee desireth. An Oxe likewise is contented when he hath fodder giuen him. But con∣trarywise (sayth he) howe is it possible that a man should be made to like of the thing that is agaynst him? Verely wee will not eate of the meates that are vnsauerie. If a man shoulde make vs to suppe off the white of an Egge, it were ynough too make vs spewe: for it were a thing that woulde go agaynst our stomacke. Seeing that this worde betokeneth an vnsauerie thing: what is to be sayd [ 10] of a bitter thing that shoulde serue to choke vs? But yet much worse are the miseries wherewith Iob was afflicted. And therefore he concludeth therevpon, that he woulde fayne haue his owne wishe: which is, that God woulde kill him at the first blow, and not make him to pine away after that sort. Yee see in effect what is ment heere. And first of all let vs marke, that this sentence is good and true, yea and that the doctrine conteyned therein is verie pro∣fitable: for it is expedient for vs too bee warned of our passions. There are which stande much vpon the repu∣tation [ 20] of their owne vertues: and therefore it is good for vs to knowe that we haue neede too haue our fleshly desires repressed. VVhy so? Too the ende that if things fall oute according too our mynde, wee may haue skill to say: Beholde, God giueth vs our heartes desire, and therefore wee haue whereof to reioyce. And that if things fall out agaynst vs, wee maye acknowledge and say, be∣holde, it is God that afflicteth vs: VVherefore? Euen bicause we haue offended him, and hee will cut vs oute our morselles. It is good therefore that these things here [ 30] shoulde bee knowne vnto vs, and that wee should minde them, and that the remembrance of them should often∣tymes bee renued. And speciallye it is a great shame for men that they haue no discretion, seeing that the brute beastes can shew them howe that according to their mea∣sure they haue some discretion. True it is that there is no reason nor iudgement in an Oxe, nor in an Asse. Yet hath God giuen them a certaine witte, whiche leadeth them thither as their nature goeth. Nowe let vs consider what it is that God giueth vnto man who ought too haue [ 40] iudgement. Bycause of the spirite which is imprinted in his soule. It behoueth him to haue discretion. But yet let vs note further, how it behoueth vs inespecially too fight agaynst oure lustes. Howe so? An Asse will leaue hys braying when hee hath pasture afore him: so will not a man do, he will not content himselfe. Verie well. It is good that a man shoulde thanke God when he hath pro∣speritie, and that he shoulde know how he is so much the more beholding to God: but he must not fal asleepe vp∣on it. Let vs learne then that here are two things. The [ 50] one is, that when God giueth vs meate and drinke, we be worse than the brute beastes if wee make not account of such a libertie, but be so blockish in our hartes, that wee consider not howe liberall and gracious God is towardes vs. Thus much for the first poynt. But wee conceyue the cleane cōtrary in many men: yea after a maner in al men, For howe great is our vnthankefulnesse? if God giue vs meate and drinke, haue we the stayednesse that is in brute beastes, to holde our selues in quiet and contented? No: we be like vnsatiable Seagulles. How fowle and howe ex∣cessiue [ 60] are our appetites? See howe an Asse eateth. Al∣though he haue trauelled with great paine, when he is put to pasture he satisfieth himselfe, and then layes him down vpon it, he is contented. But as for a man, though he haue crammed in as much as foure or fiue men could swall owe vp, he is not contented with it, hee regardeth not what is meete for him, but he will still bee heaping vp and gathe∣ring in of more. VVhen a man hath his Garner full, yet hath he a bellie too bigge for it. VVhen he hath his wine seller well stored, he thinketh that that is nothing. VVhen he hath prouision ynough for a whole doozen of persons, yet will he not be contented he is like a 〈◊〉〈◊〉 that can neuer be filled. Ye see then how men are 〈◊〉〈◊〉 away by their lustes, so as they be neuer satisfied: such is their vn∣thankfulnesse. And what iudge must such maner of folk haue? Euen the Asses and ••••en. The Angelles neede not to come downe from heauen too poure Gods con∣demnation vpon their heads. In the order of nature a man may perceyue, that there is much more reason and mo∣destie in the dulnesse that is in these beasts, thā there is in men who ought to haue a further consideration. Beholde a speciall poynt which we haue to marke here: But on the other side also let vs learne, that wee must not bee lyke the brute beasts in seeking nothing else but bellie cheere. For when God sendeth vs prosperitie, we must not holde vs there, that must not be our Butte to shoote at. VVhat then? Let vs vse the sayde prosperitie, passing continu∣ally still further, and preparing our selues too affliction if God list to sende vs any: to the intent we bee not taken vnwares bycause wee made reckening too haue lyued al∣wayes at our ease. I say let vs beware wee fall not asleepe in suche carelesnesse when God sendeth vs pasture, and that wee bee handeled as well as wee woulde wishe. But let vs continually quicken vppe ourselues, that wee may attayne too the benefyte wherevntoo hee calleth vs. Marke this for a speciall poynt. Nowe whereas it is sayde that wee cannot bee made too eate that whiche i•• without sauour, and that wee cannot suppe off the white of an Egge without salt: Heereby wee may knowe (as I haue sayde) howe that before the blowe come, it is good too forethinke oure selues, that colde and heate, vnsauerie vittayles and all other such things are as it were aduersi∣ties which we shunne by nature. Verie well, needes must wee feele this geere, for wee bee not senfelesse. But how∣soeuer the worlde go, let vs make our selues readie too indure paciently the thing that is vnsauerie. Let vs bee contented that God shall do it for our profite. And there∣withall let vs assure our selues, that sithe hee ordeyneth it, his onely will muste bee a better taste vnto vs, than all the things that happen too vs by oure owne good will. VVhat shall be our salt then to make vs finde good taste in all the aduersities that can befall vs, so as wee maye beare them paciently? Obedience, so as wee acknow∣ledge, and say, go too, I see heere howe God afflicteth vs. And why? First bycause we be worthie of it: and se∣condly bicause it is his will too aduaunce our welfare by that meane. Beholde (I say) what will make vs too finde good sauour in that which heeretofore was (as ye would say) lothsome. This then is the poynt that we must come vnto, when we be desirous to finde fauour in all our ad∣uersities, that we may paciently receyue all the correcti∣ons whiche it shall please God to sende vs, and that wee

may frame our selues too his good pleasure, desiring no∣thing but that he will accomplish as he hath begonne, to the intent that beeing guided and gouerned by his holye spirite, we may seeke nothing but to loue, serue, and ho∣nour him, and too holde all that for good and rightfull, which it shall please him to sende vs.

And nowe let vs cast our selues downe before the face of our good God in acknowledging our faults, praying him to make vs perceyue them better than we haue done hitherto: and that when it shall please him too make vs [ 10] feele his iudgements, although we be pressed out of mea∣sure to our owne seeming, yet notwithstanding we may not ceasse to resort vnto him continually, hoping that he will deliuer vs from al our aduersities, according as of his infinite mercie it is his will to reach out his hande too vs continually: and that although that at the first wee per∣ceyue not that he is minded to ayde vs, yet we may wayt paciently till time conuenient come too shewe vs that he hath alwayes beene freendly and fauourable too vs, yea, truly by meane of our Lorde Iesus Christ, according as it hath pleased him to chooze vs in him, and to call vs to the knowledge of him, too the ende too make vs all members of his bodie. That it may please him to graunt this grace, not onely to vs, but also to all people, &c.

The .xxiiij. Sermon, which is the second vpon the sixt Chapter.

8 VVho vvill cause my desire to come to passe, and that God may sende me my longing?

9 VVhich is, that hee shoulde breake mee in peeces, and that he shoulde stretch out his hande and cut mee off.

10 For then should I yet haue comfort: I shoulde reioyce in my griefe: let him not spare me, and I vvill not denie the vvordes of the holy one.

11 VVhat is my strength, that I shoulde bee able to indure? and vvhat is mine ende if I should pro∣long my life?

12 Is my strength the strength of stones' or is my flesh of steele?

13 I can no more, and my might fayleth mee.

14 Hee that is afflicted ought to haue a good turne of his friende: but men haue forsaken the feare of the almightie God.

WEe haue too goe forwarde with the matter that I began alreadie: which is, that Iob tormenteth him selfe heere, not for the miserie which hee indureth in his bodie, but bycause God hilde him as a poore con∣demned person, and bycause hee dealeth as a iudge with him, and is altogither against him. Ye see then wherefore Iob is more greeued than for all [ 40] the rest that hee coulde suffer. That is to wit, bycause he feeleth Gods hande heauie vppon him, as Dauid spea∣keth in the two and thirtie Psalme. And let vs marke this well alwayes. For otherwise we shall not knowe to what purpose hee sayeth, I woulde I were deade, I would God woulde kill mee, I would I were cut off from the world, for then shoulde I haue some ease, and I shoulde bee no more so sore pressed. And coulde there befall him any worse thing than death, specially than a death of Gods sending, wherein he should knowe that God woulde vt∣terly [ 50] ouerwhelme him? And were not that the extremest of all miseries? and yet for all that hee sayth, that if God woulde dispatch him at one blowe, he could well beare it: but to linger pyning as hee doth, and too bee pressed so long a while, hee sayth it is impossible for him too keepe measure, for it is all one as if hee were hilde in a burning fire. Then let vs marke well this diuersitie whiche is be∣tweene a man that is ouerwhelmed at the first stroke, and another whom God holdeth (as it were) vpon the Rack, whom he scourgeth a long while without giuing hym a∣ny [ 60] respite, and which is not releeued in his miserie, but must be faine to abyde it out continually. Let vs nowe come to the ripping vp of the cace that Iob pleadeth here. First hee sheweth that his cheefe desire shoulde be to die and to be cut off. True it is (as I haue touched heereto∣fore) that Gods children may well wishe death: howbeit to an other ende, and for an other respect [than hee doth heere,] like as all of vs must with S. Paule desire to be let looce from the bondage of sinne wherin we be hilde pri∣soners. Saint Paule is not mooued there with any temp∣tations of the fleshe: but rather, the desire that hee hath to imploy himselfe in Gods seruice without let, driueth him too wishe that he might passe out of the prison of his bodie. VVhy so? For so long as wee bee in this worlde, we must alwayes be wrapped in many miseries, and wee ceasse not too offende God, beeing so weake as wee bee. Saint Paule then is sorie that hee must liue so long in of∣fending God, and this kinde of desire is good and holy, and proceedeth of the holy Ghost. But there are verie fewe that desire too go out of the worlde in this respect. For so long as we bee at our ease, we care not a whit what vyces and imperfections we haue, nor to be so forwarde in seruing God as were requisite: this geere toucheth vs not a whit. VVhat then? If there betide vs any trouble, if we fall into any disease, if matters fal not out as we would haue them: then wee wish our selues out of the worlde, and there is none other talke but of oure wearinesse in despizing of oure lyfe. Yee see then what Iobs wishing was. It was not chiefly bycause hee knewe what his state was: but bicause the miserie that hee felt did nippe him, therefore hee was desirous too haue his request at Gods

hande. For he not onely desireth it [in his hart,] but also addresseth himselfe to God too make sute for it. And this is yet another mischiefe, that a man wisshing death, as Iob doth heere, shall bee as ye woulde say, shet vp and shrunke into himselfe, so as he shall not dare present him∣selfe vnto God to pray for it, though it so be that he haue cōmitted a great offence before. For we must not presume to hide our selues, nor to haue any backe nookes where∣in to make wisshes that are wicked and reiected of God. But yet when a man shall come so farre forth as to make [ 10] such request vnto God: no doubt but he sinneth double. VVhy so? For it is an ouergreat rashnesse for vs, to come to vnhallow the name of God. How is it then that wee must pray? VVhat rule must we obserue in that behalfe? That we request nothing which is not agreeable too hys wil, according as S. Iohn speaketh in his Canonical Epistle. And verely our Lorde Iesus Christ sheweth full well that we must keepe the sayd modestie when he setteth downe this petition, That Gods will be done. Ye see then how Iob vnhalloweth the name of God when he dareth make [ 20] such and so excessiue a request. Nowe then for the first poynt, whereas it is lawfull for men too wishe that God woulde deliuer them quickly out of this mortall bodie, when their life is besieged here with so many wantes and miseries: it is not by reason of the troubles that we must indure here, but bicause we are alwayes subiect to many vices. Marke this for a speciall poynt. Let vs marke fur∣ther, that when God afflicteth vs, and that there happen things that are sowre to vs: we must not wish death ther∣fore: but rather wee must buckle our selues to the com∣bate, [ 30] sith that the will of God is so. Thirdly when we de∣sire too bee set free from this bondage of sinne, and that God shoulde breake the bondes that holde vs as nowe: Let men do it measurably, so as we may be readie to bee humbled as muche as shall please him. And although it greeue vs, and that we sighe bicause wee cannot giue our selues wholly to do what God commaundeth: wee must first haue this cōsideration to say, VVell Lord, if it be thy will, that I beeing a poore sinner and hauing vices conti∣nually lurking in me shoulde serue thee: graunt mee the [ 40] grace too acknowledge my faultes, that I may sigh before thee to craue pardon for them at thy hande. Beholde (say I) the measure which it behoueth vs to keepe. Further∣more, let vs learne by the example of Iob, that when wee come before God, it is not for vs too bring thither oure owne desires and our owne lustes, and to speake whatso∣euer commeth at our tungs ende: but our requestes must alwayes bee framed according to Gods promises, and ac∣cording to that which he giueth vs leaue to demaunde of him. Ye see then whereat we must begin, if wee will pray [ 50] vnto God as becommeth vs. That is, we must not be rash to threape this or that at his hande: but wee must consi∣der well what is lawfull for vs according to his will. For what honour do all those yeelde vnto God, which craue whatsoeuer commeth in their minde, without foreconsi∣deration? Their meening is to haue his head vnder their gyrdle. Beholde (say I) an vntollerable presumptuous∣nesse, when a mortall man will beare suche sway, as God must bee subiect to his demaundes. Besides this, we haue shewed alreadie, how God wil haue vs yeeld him such re∣uerence, [ 60] as to seeke to know no more than hee giueth vs leaue, and then he thinketh good, and that he will haue vs to do it with all modestie. Seeing then that Iob hath hap∣pened to ouershoote himselfe so farre, and to make such a request vnto god as is naughty, & as we our selues would finde fault with: let vs be well aduised that we bee sober minded when we fall in hand with praying vnto God and that we haue wel considered aforehand what things God promiseth and permitteth. And by the way the remedie hereof is not, that we should not pray vnto God, whē our flesh prouoketh vs to desire this or that: as there are some who (if a mantel thē that it is a peruerting of true prayer, to demaund any thing of God other than he hath allow∣ed:) I say there are some which will answere, verie wel sir. I will not pray God at all, for I shoulde displease him if I should make him subiect after that sort to my desires: but I may wel ynough wish this or that, and yet the while not be mynded that God should be subiect to my desires: But we must not vse such by leapes. VVhat is to be done then▪ VVhen we see such wishes, so foolish and full of vanitie, and which are not onely fonde, but also wicked: what is to bee done? There is no seeking of any lurking holes. VVhat then? Let vs rather lay open our hartes before God, (as the holy Scripture speaketh therof) so as we haue nothing wrapped vp in them. But as soone as any desire comes in our mynde, [let vs thinke thus:] Is it lawfull for me to wish such things? Doth God permit me then? Let vs fall too examining of oure selues, that the thing which is entred intoo our heart may be layde open: and when we haue made God priuie too it, let vs dispose our selues to pray vnto him according to his will. VVhen we haue so done, let vs on our part consider, that wee must not come vnto God with our heade vpright, nor bee so bolde as to make so farre account of him, that he shoulde do whatsoeuer wee haue conceyued in oure braine: but wee must bee subiect too him in all poyntes, and in all respectes. Nowe then if wee holde vs too this measure: yee shall see all oure euill lustes corrected and repressed, and our knowing that a man muste not couet any thing which he might not be bolde to aske at Gods hande, will bee a brydle too vs. And wee must not presume to aske anye thing, but that whiche God hath graunted by hys woorde. If it bee so, wee must needes bee restrayned, and our flesh must not ouermayster vs to carie vs away to this or that. Lo what wee haue too marke concerning Iob in this streyne. Yet notwithstanding it is a lesson that is verie slenderly practized in all the worlde. For wee see howe one sorte make their wishes without any submit∣ting of them vnto God at all: in another sort, there are suche vaine and fantasticall myndes, as they desyre con∣traryes: there is none other conceyte with them but of coyning and framing newe deuises in their heade, and neuer too pray vntoo God. Beholde heere an intolle∣rable vyce. Howe so? In that men wander awaye so, whereas God allureth them familiarly too come vntoo him? And whereas hee telleth them they may bee vn∣burthened, by casting all their cares vpon him: is it not a great wilfull frowardnesse that men will make them∣selues suche straungers and drawe backe from him? Yet notwythstanding it is an ordinarie matter. Let euerie man searche what is in himselfe. I pray you howe many foolishe desyres haue wee in vs, whiche mooue vs too

sighe in oure selues, although God were not priuie too them? Another sort swarue aside to a contrarie extremi∣tie: which is, that they become like blockes before God, asking this and that, without knowing howe, and with∣out hauing any rule or choyce. And hereby it is too bee seene, that this sayde lesson whiche I haue earst set afore you, is verie yll knowne, not onely of those that haue not beene instructed in Gods woorde: but also of all of vs. And therefore so much the better must wee marke this text, to the ende that euery of vs may holde himselfe in [ 10] awe, and learne to frame our desires better than we haue done: and to bring this to passe, we must lay them open before God, assuring our selues that we shall win nothing by our slinking aside. For all things must come to account in their time. And therfore as oft as we shall be prouoked and minded to desire any thing: let vs learne to be at this poynt with God, that he may alwayes be made priuie too them. And for the doing hereof, let vs examine well al our sinnes, that we may condemne whatsoeuer we see is not agreeing to the will of him that ought to haue the whole [ 20] dominion ouer vs. But let vs come backe once againe too that Iob saith, that his wish was that God should slea him, and stretch out his hande too cut him off. I haue alreadie briefly shewed whereto these wordes tende: that is to wit, that God should at one stroke quite dispatch a man with∣out making him to linger. Yea, but what gayneth hee by that? Shall a man fare the better by that? Yea, so it seemes to him. For we know that when we must bee faine to en∣dure any torment: it is a comfort to vs, when it is not long a doing. But Iob hath here a further respect: which is, [ 30] that when God sheweth himself a iudge towards vs, and we feele him to be agaynst vs, it is an intollerable tormēt: insomuch that wee coulde finde in our heartes, that the mountaynes shoulde fall vppon vs. And Iesus Christ also sayth: we could finde in our hartes that the whole worlde should be turned vpside downe, and wee had much leuer that all creatures rose vp agaynst vs, that euery of them should bring our bane, and that we were to passe through infinite daungers: so we might not come before the face of God so dreadfull agaynst vs. Ye see then whereat Iob [ 40] had an eye. And true it is, that this is not knowne to ma∣ny. VVhy so? Bicause the more part are so blockish, that there is nothing else but hardenesse and stubbornesse in them. If a man or a woman bee pinched with sicknesse: they crie out alas. If they bee pinched with pouertie, or hunger, or any other thing: euerie man can complaine as he hath occasion. But as for the torment of minde, wee can no skill of it, when God persecuteth vs and sheweth vs howe dreadfull his wrath is. And for proofe heereof, our consciences are so rockt asleepe, that hardly can one [ 50] bee founde among a thousande, that euer tasted what is ment by the hande of God so terrible as Iob setteth it foorth here. But yet neuerthelesse we haue neede to be so much the better fēced, as we be of the lesse power against such afflictions. For if God spare vs for a time, we knowe not that he keepeth vs for the ende. VVe see many that haue beene carelesse and haue made good cheere all the tyme of their life: yea and euen when men haue labou∣red to make them feele God and his iudgemēt, they haue turned all into mockage: but whose iolitie God hath so [ 60] abated when they drewe towarde death, that insteade of the iesting and sporting wherevnto they had bene giuen, they haue bene faine as then to feele the terrors of hell, and were (as ye would say) locked vp in them, yea and vt∣terly ouerwhelmed of thē, bicause God had cast his light∣ning vpon them. I say we shal see some come to this state. And why so? God punisheth the pride wherewith they were puffed vp in their own conceyt to greeue him with. Therfore when the scripture speaketh to vs of the dread∣fulnesse which they conceyue that feele God to be their iudge: let vs learne, how it is to the ende that euery of vs should thinke vpon it. And certainly the bodily harmes do wey very much with vs, according as we be wholy giuen to our flesh and to this present life. But beholde here the Scripture which speaketh to vs of amischiefe that is farre more to be feared, and which ought to astonish vs more: which is, when he maketh vs to feele our sinnes and sum∣moneth vs to appeare before him. For then he toucheth vs much more, than if our bodies were torne in peeces, or if he shoulde lay as many miseries vpon vs as were possi∣ble. Sith the cace standeth so, let vs feare God, and let vs not thinke our selues too haue made the better market when we shunne his iudgement: but let vs holde vs to it with our good will, and let euery of vs come to this obe∣dience of examining his life in such wise, as he lay the ac∣count of his sinnes open afore it. Ye see then howe wee must deale when we heare the words that are rehersed to vs heere. And Iob sayth, that then he shoulde haue comfort, and that he shoulde warme himselfe (or rather be merrie) in his sorrow or greefe. For the Hebrew worde which hev∣seth in this place, signifieth to burne, or to be warmed, and some translate it to be merrie. To keepe the proper and naturall meening of the worde, let vs take, I shoulde bee warmed in my sorrow. His meening then is, that he should haue ease if God woulde stretch out his hande to cut him off at the first blowe: and that it greeueth him to be py∣ned, and that God vseth not his force to ouerwhelm him at once, that his miserie might quickly bee at an ende. But yet surely they that are so dispatched vppon the so∣daine, ceasse not too be afflicted still. It easeth them not so farre, as that they feele no more any great paine. But Iob speaketh like a man ouerpassionate, that knoweth no more where hee is: and therefore (to his seeming) there is no better comfort, than too bee vtterly razed oute as soone as God layeth his hand vpon him. As how? VVhen wee haue any present passion: wee imagine that there is none other miserie in the whole worlde, but that. VVhen a man is pressed with a sorrowe that is great and exces∣siue: hee thinketh nothing at all of other mens greefes, those are nothing with him. If he be in a heate: he coulde finde in his hart to bee cooled, yea euen in yce. And yet if hee bee fornummed with colde, the same passion also will bee greeuous too him to beare, and as bitter as the heate that he shall haue indured afore. Yea verily. If a man haue eyther heate or colde, or any other thing that troubleth him in his bodie: yee shall see him so ouerta∣ken, as hee shall thinke that all the contrarie miseries woulde bee an ease vntoo him: and that is bycause our passions carie vs away. Lo howe Iob hath spoken. Let vs marke then, that when we fancie releefes and easments, it is not that they woulde bee so, thoughe God shoulde sende vs all our desyres: wee shoulde finde that wee did

but fall out of one miserie into another, and that there is none other ease, but to haue god fauourable vnto vs. And for proofe hereof, if it please him to giue vs pacience whē we lose but a finger: he can also well giue it vs when wee lose the whole hande, yea and euen when wee shall bee faine to lose the whole body. Then muste wee not thinke that the miserie is in the thing it selfe: but rather in our owne frayltie. For if we be weake & left vp to our selues: no doubt but we shall be vtterly confounded. But if God haue strengthened vs with his grace: although wee haue [ 10] a huge mountaine to beare: yet shall we well beare it out. And why? For Gods power shall bee ynough in that be∣halfe. There needeth but one foote of water to drowne a man, & one other will drawe him out of the sea. There∣fore if God reach vs his hand, although we were plunged ouer heade and eares: yer might we scape. But if it please not him to deliuer vs: wee shall not fayle to come to vt∣ter ruine. Sith the case standeth so: let vs not thinke too haue case when God shall haue chaunged the kind of mi∣serie: but let vs assure our selues that wee cannot bee ea∣sed, [ 20] except God be mercifull & fauourable to vs, and ex∣cept he haue pitie vpon vs, & shew vs that he hath forgi∣uen our sinnes. See here the true rest. Otherwise we must bee faine to liue in continuall vnquietnesse, like as when a sicke man turneth and tumbleth hither and thither, hee thinketh hee hath some releefe, or if hee bee suffered to shifte from one bedde to another, beholde too his owne seeming hee is halfe whole. But when he hath tossed and turmoyled himselfe throughly, he seeth that his maladie is feercer vpon him: so little or nothing at all is hee men∣ded [ 30] by it. Euen so is it with all of vs. It seemeth to vs that wee should be in better cace, if God would afflict vs after another maner than he doth: but that would neuer a whit asswage our greefe. In this cace it behoueth vs too flee vnto God, and too pray him too withdrawe his hande from vs: and when hee hath once receyued vs too his mercie: then wee shall see our selues rightly eased. As concerning that Iob sayeth that hee shoulde bee warmed in his sorowe: hee meeneth that his sorow should bee asswa∣ged to his comfort: Like as when there is a greate fyre [ 40] vnder a pot, the fleshe will by and by bee sodden as soone as the pot is throughly heated: otherwise the fleshe wyll lie saping a long while, and become vnsauerie. So then is it: It seemeth too Iob, that when wee pine and linger in suche extremities, it is nothing else but too make vs rotte awaye in oure miseries. But yet neuerthelesse (as I haue sayde) men doo not then ceasse too shewe them∣selues vtterly desperate: that is to witte, not euen then when God forbeareth to make them to languishe. But it behoueth vs to vnderstande, that if God list to prolong [ 50] our miseries, it is ynough for vs that hee giueth vs paci∣ence: and that seeing he hath giuen it vs to day, hee will continue it to morrowe. If God woorke after this ma∣ner: it is well, the aduersities will be easie to be borne, so as if he plundge vs ouer head and eares a hundred thou∣sande times, wee will alwayes remit our selues vnto him, so be it that hee sustaine vs by his grace which he hath gi∣uen vs from heauen, making vs to feele this comforte of the holy Scripture in our hartes: insomuche that if God touche vs, whither he fillip vs with his finger, or strike vs [ 60] with his hande, whether hee gyue vs greate blowes with a beetle, or whether hee make vs too pyne awaye by peecemeale, or dispatche vs out of hande: surely no∣thing shall happen without his wiil, and his will t••n••eth too oure welfare: and so seeing wee bee his children, there is no cause for vs to doubte. And when Iob sayeth, Let him not spare mee, I will not conceale the woordes of the holie one: Hee maketh a drotestation whiche hee was not able to persourme. But hee speaketh after the maner of them, which are caryed away by theyr affections. Behold (sayeth hee) though God haue so ouerpressed me at the first blowe: yet will I not condemne him, specially I will not grudge agaynst him, but I will rather blisse his name, and confesse him too be righteous: neuerthelesse sithe I am tormented so long, and can haue no ease: I lose my pacientnesse thereby. Lo howe men proceede according as it hath beene declared. And Iob addeth, that hee can no more, and that his strength fayleth him, and that hee whiche is afflicted ought too haue a good turne at his fre••ndes handes. I haue shewed alreadie, that Iob ought too haue re∣turned vntoo God, and too haue hilde him selfe there. But what? He buckleth himselfe agaynst those that haue founde faulte with him: and it is a temptation where∣of wee ought too take good heede, according as the cause why the holye Ghoste bringeth this storie too oure re∣membrance, is too the intent wee maye vnderstande, that when men come to heaue at vs, so as they scoffe at vs, and driue vs to dispayre, or at leastwise do the best they can too driue vs to it: wee muste take good heede of our going, that wee bee not intrapped by them. VVhy so? Beholde a man commeth to mee and sayes, thinkest thou that God hath a care of thee? Thou callest vpō him: but thou beguylest thy selfe in so dooing: and surely if God did not as it were abhorre thee, thinkest thou that he would haue exercised thee with such extremitie? Thou seest thy selfe heere to bee a poore damned creature, and perceyuest thou not howe God is agaynst thee? If a man come to me to whet me after this sorte, see what a dead∣ly plague it is. But we must warde it off, specially bycause we haue our eares beaten with suche temptations, as we may see them and say, beholde the diuell is come to set me on fire, to the intent I shoulde frette and chafe agaynst God. But I must beate backe all his wiles, and gather my wittes aboute mee too consider that I haue not too deale with men, but with God. And therefore wee muste put vp oure complaintes vntoo him, and saye, Lorde thou seest howe this man seeketh nothing but too driue mee into despayre: hee is come hither to make mee fall quite and cleane away: vouchsafe therefore too receyue mee to mercye, and let mee vnderstande, that all that euer I muste indure, commeth not of man, but of thee a∣lone. For although men bee woorkers in it through vn∣aduisednesse, or rather through maliciousnesse, and by craft and outrage: yet doth not any thing happen with∣out thy will: but thy will is good, righteous, and for my welfare. Lo howe wee ought too proceede. But Iob hath missed in this poynt, and his faulte muste serue for oure learning. And certeynly the holy Ghost hath ment ve∣rye well, in that this holy personage, (who is as it were a mirrour of pacience,) is set heere before oure eyes too bee looked vpon, too the intent that the same thing may profite vs, and that wee may thereby receyue a lesson

which wee may apply to our owne behoofe. So then let vs vnderstande that as oft and whensoeuer there happe∣neth any greate inconuenience vnto vs, wee muste not make such excuses as these: yea I cannot abyde this pre∣sent misaduenture, but if God woulde handle mee after some other maner, I shall well come too it. Let vs not set oure trust so: but let vs consider howe nothing ought to put vs out of pacience, to turne vs aside from God, and to make vs vtter rebelles agaynst him. Then let vs con∣demne our selues in our owne vices, in whole and in part: [ 10] and let vs acknowledge, Alas, If God should exercise mee after any other sorte, then woulde the thing shew it selfe whiche is nowe hidden. There are a number of diseases hidde within mee, which I know not of my selfe, but God knoweth them. Therefore it standes me in hand to know my selfe, and too pray him that hee suffer not the greate number of vices which are in mee, to burst out at libertie to make battell against him: but rather that he will purge them and correct them. Lo howe wee ought too doo in this cace. And in so doing, let vs not take this conclusion [ 20] at aduenture which Iob setteth downe here whē he sayth, I will not grudge though God spare mee not, I wyll not denie the wordes of the holy one. VVhat is ment by this suppressing or concealing of the wordes of the holy one? It is ment of not giuing glorie vnto God in all poynts & in all respects. Then Iobs meening in effect, is this: when God shall haue scourged mee to the vttermost, yet wyll I not denie him too bee woorthie of all prayse, and ac∣knowledge, Lorde it is good ryght that thou shouldest scourge me, I am thy creature, and forasmuche as I am in [ 30] thy hande, dispose thou of mee at thy good pleasure. Iob protesteth assuredly that he will do so: but he protesteth it, not knowing himselfe. Then (as I haue sayde) lette vs learne to enter into our selues, and not to tie our selues vnto men. For assoone as wee shall haue made suche a protestation, God wyll laugh vs too scorne. It is nothing else but follie and fondenesse for a man too say, if suche a thing happen I wyll do this or that, Therefore if a man come to that poynte, needes muste God laugh his pride too scorne. And in good sooth what is oure strength? [ 40] whereof can wee boast? So then lette vs knowe that af∣ter what maner so euer God handle and intreate vs, wee muste alwayes haue the discretion to glorifie him, besee∣ching him so to guyde vs by his holy spirite, as hee will giue vs the vertue of pacience thereafter as it shall please him to afflict vs. Thus yee see what we haue to marke in this streyne. And heerewithall hee addeth: VVhat is my strength that I shoulde bee able too indure? Is my strength the strength of stones? or is my fleshe as steele? Heere Iob entreth intoo his complayntes, too shewe that hee [ 50] hath iuste cause too cha••e after that maner, althoughe hee passe measure. And why so? For God (sayeth hee) on his syde is too excessiue in chastyzing. Yee see in effect what hee purposeth too saye. And wee see that whiche I haue touched heeretofore: that is too witte, that Iob is so ouerpressed with the present payne, as hee hath no regarde of all the reste, but is vtterly blinde in it. And this is a poynte that wee muste marke well. For yee see in what cace wee bee, and experience shew∣eth the same. VVhensoeuer wee haue anye trouble, [ 60] strayghtwayes withoute regarding what it is, our eyes are dazeled at it, so as wee can not discerne betweene redde and greene, but wee babble out this and that too no purpose. So muche the more then muste wee marke what is conteyned heere. Iob sayeth heere, what is my strength? True it is that his strength is nothing. But when hee knoweth it and stayeth vpon it, is it not the nexte way too make him more impacient than hee was afore? Iob thinkes that his strength fayleth him not, saue in the present miserie that hee indureth. But contrarywise lette men try themselues throughly, and searche well what is in them: and they shall finde that the leaste inconueni∣ence that troubleth them and pricketh them, is not with∣out greate greefe, I meane as touching the bodie. But this is nothing in respect of that which Iob indureth through his spirituall temptations whereof I haue spoken. He de∣syreth not too bee eased of his miserie, that hee myghte knowe his infirmitie and humble himselfe before God, so as he myght confesse it to be good reason that he shoulde be handled after that maner. VVhat then? Hee intendeth to shewe howe God handleth him after an extraordinary fashion, and that men are not woont to bee so ouerpres∣sed. His meening then is to enter as it were into the field of battell with God, and that God shoulde likewise take his swoorde or I wote not what. Lo howe Iob runnes a heade. But we must demaund and seeke what our strēgth is: not in our selues, but in him that strēgtheneth vs. For wee shall neuer finde any thing but vanitie in our selues. If we thinke our selues to haue strength to carie but one fardel, we shal find our selues ouerwhelmed vnder it. For wee are faynte of our selues, and there needeth no aduer∣sitie too come from otherwhere to beare vs downe. Our strength then is none at all to Godwarde. True it is that too outwarde shewe there maye well seeme to bee some strength in vs: but the same in deede is but a verie sha∣dow. So then forasmuch as wee know how our strength is nothing, let vs conclude in generall, Alas, what shall be∣come of me if God lay his hande vpon mee? Ought I not to indure a farre greeuouser torment, & yet notwithstā∣ding not lift vp my selfe agaynst him? Thē although God afflict vs as well in our bodies, as in our minds: yet must wee not grudge agaynste him to condemne him, as if hee did vs wrong. But forasmuche as wee knowe that oure strength in all cares and respects is nothing: ye see howe wee muste learne to humble our selues before God, and beseech him to strength vs, assuring oure selues that it is hee whiche hath the spirite of strength, and howe it be∣longeth to him onely to gyue it vs. For else if wee were not sustayned by him, and that yet neuerthelesse it beho∣ueth vs to indure a long tyme: what a thing were it? Let vs assure our selues wee should bee vtterly beaten downe at the firste blow. God should not neede to make the mi∣serie indure long to destroy vs: for who is he that could warrant himselfe to cōtinue pacient one only day, or but one houre onely? Then needeth not God to prolong our miseries to shew our feeblenesse, & to make vs to be con∣uicted of it: but let vs assure our selues that we cannot so much as begin any good thing, and muche lesse performe it. And therefore so muche the more must we be prouo∣ked to pray God to mainteyne vs, and to lift vs vp euen when we be ouerthrowne. Lo in what maner wee muste consider our owne weakenesse, wee muste consider it as

Iob did, too say that God keepeth out measure towardes vs: but rather let vs marke that when wee haue displea∣sed our God, and that he chastizeth vs: in steed of amen∣ding vnder his rods, we become worse and worse. VVhy so? Bycause that when God toucheth vs, we fall to blas∣pheming of his name, and beholde, that is the vttermost and full heyght of all euill. So then let vs learne, that if God will remedie our vices, hee muste abate this deui∣lishe pride of ours, to make vs too knowe it. Otherwise we shall neuer profite by all the chastizementes that hee [ 10] can sende vs. And when wee knowe the euill that is in vs: we must mislyke of it and seeke remedie of it, to say, Alas my God: true it is that I am so feeble and weake as there is nothing but vanitie in mee: neuerthelesse if it please thee to strengthen mee, thou not onely haste the strength of stone or steele, but also thy strength is infi∣nite. Let all stones and rockes come rushe agaynst thee, let there be what storms and tempests there will, so as it may seeme that the whole worlde shall be sunken to the bottomlesse pitte: and yet is it certaine Lorde, that thy [ 20] strength is alwayes inuincible. And therefore vouchsafe to fortifie mee with thy holy spirite, to the ende that al∣though I bee frayle of mine owne nature: yet I may not ceasse to fight agaynste the temptations that come to as∣sayle vs. VVhen wee shall haue done thus, we shall haue profited greatly in this poynt of learning. And herewithal let vs vnderstand on the other side also, that if God passe out measure, & send vs such temptations as we haue no leysure to take breath: it behoueth vs to cry, alas. Then if God send vs such a temptation, yea or euen a hundred [ 30] of them: what will become of it▪ True it is that our na∣ture will quaile in that cace. But if God haue pitie vpon vs, & that we call vpon him to helpe vs in our troubles: that is the way wherby we may bee deliuered yea and o∣uercome all through pacience. Then behoueth it all men to prepare themselues by all meanes to afflictions▪ that they may feele the hād of God: and if they will haue him to succour them, that they may outstand the cōbats that shall be put to them, they muste haue recourse vnto him, praying him to strengthē them with the power of his ho∣ly spirite, that they may cōstātly passe through all aduer∣sities of this world, vntill they be gathered into the euer∣lasting rest, which is prepared for thē in heauen, according as it hath bin purchased for vs by our Lord Iesus Christ.

And so let vs cast our selues downe before the face of our good God, with acknowledgemēt of our faults, pray∣ing him to make vs better to perceyue thē than we haue done, in such wise as we beeing conuinced of our wants, may haue oure whole recourse to his mercie, beseeching him to be our father in our Lorde Iesus Christ: and that although wee be not worthy to bee reckened among his creatures, yet he will accept vs for his children, so as we may learne to taste of his loue and goodnesse: and ther∣withall that he will strengthē vs in such wise in al the af∣flictions which he shall make vs to feele, as we may be a∣ble to withstand thē all, euen till he haue drawen vs away to himself, to make vs inioy the victory that is purchased by our Lord Iesus Christ, & the triumph that tarieth for vs in heauen. That it may please him to graūt this grace, not onely to vs, but also to all people and nations, &c.

The .xxv. Sermon, which is the thirde vpon the sixt Chapter.

This Sermon conteyneth the rest of the exposition on of the xiij. and xiiij. verses, and then as followeth.

15 My brothers haue beguyled mee as a dryebrooke, and as the vvaters that passe throughe the valleyes.

26 They be troubled vvith yce, and are full of snovve.

17 And aftervvarde fayle through drought, and are taken out of their places by heate.

18 They turne aside by diuerse vvayes, and vanish and perish.

19 They that haue seene [them] vvayting in the quarters of Thema, come in Seba.

20 But beeing there, they vvere confounded: and hauing hoped, vvhen they vvere come too the place, they vvere ashamed.

21 Behold hovv you be to me as driebrookes: for ye haue bene amazed at the sight of mee.

22 Haue I saide to you, bring hither giue me of your goodes?

23 Deliuer me from the enemie, rescue me from the hand of Tyrans.

THe first sentence that we haue hearde, [ 50] tendeth to this end. That the mā which is pressed so as he cā no more, deserues well to be excused if he be excessiue in his passions. And that is it that Iob al∣leadgeth for his excuse. Although I speake out of measure (sayth he) men must not think me much to blame, for the misery inforceth me to do it. True it is that this colour may be admitted among men: but as to Godward, it cannot be iustified if wee alledge that the miserie is so excessiue, that we wote not what to do. For [ 60] God is able to asswage it, if wee desire it at his hand. And furtheremore we cannot excuse our selues after this pre∣sent maner, but God shall by and by bee accused as if he had no regard of our welfare, or as if he had hādled vs without anye aduisement. Verely men thinke not of this: and yet when wee speake of God, we ought not to open oure mouth but with all reuerence and sobrenesse. Now let vs consider whether God chastyze vs with dis∣cretion or no VVhen it is once agreed vpon, that God knoweth why hee afflicteth vs, and that hee neuer pas∣seth measure: the same muste not go for payment when we come to excuse our selues: but rather we must yeeld our selues giltie. So then, seeing that Iob hath fayled in

this behalfe: lette vs go the rather too the remedie: whiche is, that if wee bee combered with greate ad∣uersities, wee shoulde haue oure recourse vntoo God, praying him too voutsafe too succoure vs. In so dooing wee shall finde, that hee will ease vs so muche as shall bee needefull, and also that hee will not suffer vs too quayle. Althoughe it shall seeme that oure calamities are as gulfes too swallowe vs vp: yet will God vpholde vs with his hande, and preserue vs in suche wyse, as wee shall not come too the poynte too bee vtterlie ouer∣throwen. [ 10] True it is that in respect of oure selues, Gods intent is that oure weakenesse shoulde bee knowne, and that it shoulde shewe it selfe too the intent wee myght not haue whereof too boaste oure selues, but rather that the foolishe haultinesse that is in vs myghte bee beaten downe: but yet for all that, wee shall bee suc∣coured by him in due tyme. Yee see then [what is to bee sayde] concerning this sentence. And it is sayde: That a freende ought too doo him good whiche is afflicted: But Iob complayneth that men haue not the feare of God. This [ 20] sentence oughte too bee common among vs. For wee muste not go to schoole to say, Let vs haue compassion vpon such as are in distresse: that is ingrauen in all men. There is no man but hee can skill to say that: specially when wee bee in aduersitie, euery of vs will desyre men to haue pitie of him, and to thinke vpon him too his re∣leefe. Yee see heere a lesson that ought to bee more than knowen to vs, and yet in the meane whyle no man pra∣ctyzeth it: and therefore so muche the lesse are wee too bee excused, as oure common prouerbes serue vs to our [ 30] condemnation. The veryest idiots and the ignorantest persones in the worlde, cannot say but they haue hearde that whiche is common and ordinarie among all men. And if a man consyder the prouerbes that runne a∣brode: hee shall finde record ynough to reproue such as woulde take couert before God, which say, I knewe not what it was, I was not learned it, I was not warned of it. For wee haue skill ynough to say, that a man ought not too greeue the afflicted, but that hee ought too pitie him: and yet for all that, wee consider not of it a whit. [ 40] Ye see then that at the latter day God shall haue nothing to do to put in long inditements against vs for the cruel∣tie whiche wee vse towards our neyghbours. And why? For euery man can bee his owne iudge in this cace. But let vs marke that when mention is made of compassion or gentlenesse, the same extendeth very farre. For the cace standeth not onely vpon geuing meate and drink to a man when hee is a hungred or a thirst, or vpon giuing some bodily releefe: but also vpon comforting of a man when hee is troubled with sorowe and anguish of mind. [ 50] If a man be hemmed in with aduersitie, it is no comming to him to vex him more and more, and to put him out of harte altogither, but rather, meanes muste bee sought to comfort him. And so the curtesye wherevnto wee bee bounde by nature, lyeth not onely in dooing some plea∣sure: but also in not beeing hardharted to shake them off that are in any aduersitie without regarde of them. It is not to cōdemne them double, to the end that their mise∣rie shoulde be the greater: but rather to bee meeke and gentle to them, so as we can find in our harts to mourne [ 60] with them that mourne (as the Scripture exhorteth vs) and to bee glad of our neyghboures prosperitie. Yee see then what wee haue to marke. But it is sayde: that a man for saketh the feare of God when hee hath not compassion of the afflicted. And trulye if a man remember well the rule whiche is giuen by our Lorde Iesus Christ: hee shall well see howe there is no feare of God in vs, when wee bee so shrunke away. And why so? For yee see howe our Lorde Iesus Christ telleth vs, that wee ought to followe oure heauenly father if wee will bee taken for his chil∣dren. The very heathen themselues coulde well skill to say, that there is nothing wherein a man dooth more resemble God too fashion himselfe like vntoo him, than in doing good, inasmuche as it is a kindely thing for a man to succour those that are in necessitie. And now yee see howe God causeth his daysunne to shyne both vpon good and bad. If I see my brother, if I see him that is as it were a mirrour of myne owne flesh and myne own nature pinched with aduersitie, and haue no care of him, is it not a token and proofe that I thinke not of God, and that I am ouerbeastly? And so it is not without cause sayd in this streyne. That suche as haue no pitie vppon the poore wretched creatures which are in aduersity, haue gi∣uen ouer the feare of God. Yee see also why our Lorde Iesus Christ sayeth, that the cheefe poyntes of the lawe are iudgement, rightuousnesse, mercie, and truthe. VVhen wee will shewe that wee feare God and desyre to serue him: wee muste come to this present poynt, that wee walke in soundnesse among men, so as wee bee not gyuen too guy lefulnesse and malice: and furthermore that wee render euerye man his ryght, that wee mayn∣teyne good and ryghtfull caces as neere as wee can, and that wee pitie suche as haue neede of our helpe, in succo∣ring them to the vttermost of our power. Yee see (I say) wherein wee shall fulfill Gods lawe. But if wee bee full of crueltie, so as euery of vs thinke onely vpon himselfe, and make no account howe other men fare: herein wee shewe our selues to haue no regarde of God. And why? For if wee had God before our eyes, we would consider that hee hath set vs here to liue togither and to commu∣nicate one with another: wee would consider that hee is the father of vs all: wee woulde consider howe hee hath made vs all of one kinde, to the ende wee shoulde one of vs haue care of another, and none of vs drawe awaye by himselfe alone, considering that wee haue neede one of another. Therefore it is too bee sayde, that suche as are turned away from this kindhartednesse, haue also turned their backe vpon God, yea, and that they knowe not what thing manhood is. Then let vs beare well in minde this sentence: That to proue our selues to haue the feare of God, it behoueth vs to labour to do good to the affli∣cted. True it is that for the obseruing of this general rule, wee bee bounde to do good to all men. Howbeit foras∣muchas wee haue greate hardnesse of hart, wee must bee softened by the syght of euerye one that is in distresse. And in the same is a good meane to breake and abate all the enmities and euill will that haue bene afore? As how? If a man bee in prosperitie and aflote, and bee hated, and afterwarde fall and haue some greate storme lyght vpon his head, the sayd hatred which had bene afore, ceasseth: insomuche that they whiche had borne rancour agaynste him and woulde fayne haue eaten his hart and his guttes

(as they say) are somewhat appeased when they see what a chaunge is happened vnto him. And seeing that afflicti∣on is ynough to kill hatred to make enmitie too ceasse: I pray you what shall it do when wee see our neighboures in aduersitie? Ought we not to be double moued to suc∣coure them? As for those that torment and sting poore folke that are in miserie and heauinesse, they are not one∣ly vnkind bicause they haue no compassion: but also they exceede further, forsomuch as they come to increase the mischeefe. If I see a man that mourneth and desireth suc∣cour [ 10] of me, and I turne my backe vpon him: I am cruell, and I shewe my selfe too knowe nother God nor nature. But if another come and laugh and mock at him that de∣syreth to bee somewhat releeued, so as his comming dou∣bleth his greef: suche a one is also double cruell. True it is that I haue dealte churlishly on my behalfe: but as for him that commeth to set his foote vpon the poore mans throte, dooth not hee shew himselfe to bee a wild beaste, yea and more than beastly? But such are Iobs freendes of whome he complaineth. Therefore if we will proue oure [ 20] selues to be Gods children, let vs learne, not to shake off them that are in miserie, assuring ourselues how it is the thing whervnto God calleth vs, & whereby he will haue a record whither wee take him for our father or no: that is to say, if we vse brotherlinesse towards men. But in any wise let vs beware wee lift not vp our selues against such as indure any aduersitie, and that wee oppresse them not moreouer. For wee see how that is a greater despising of God, than if wee made no reckening of them. Thus yee see what we haue to marke. And herevpon Iob vseth a si∣militude, [ 30] comparing his freendes to a dry brooke. Looke vpon a brooke (sayeth he) which runneth not at all times, but is sometimes dry. If there come any great shot of wa∣ter, and that it freze, a man shall see a greate houge heape while the frost lasteth. And afterward if there fall a snow, behold the waters come gushing downe, and the brooke is so swolne, as hee can scarce keepe himselfe within his banks, but ouerfloweth: a mā would thinke that it should continue so alwayes. But the brooke passeth. Hee goeth here and there (sayth he) and in the end dryeth vp: so as if [ 40] a man go to the way of Thema, or to the way of Seba, in hope to find water there, he shall be deceyued. Now these countries were wilde in respect of the lande of Iewrye, and there were desertes betwixt them: it had a dry waye and in maner vntrauellable, and therefore it was a place that had the more neede of water to refresh men. Behold the trauellers (sayeth he) when they shall haue seene such a brooke, they bee glad, and surmise with themselues, wee haue a riuer that will giue vs some refreshing if wee bee athirst, wee may drinke water: for wee shall haue it con∣tinuallye [ 50] at hande. But when they come too the drye places and think to refresh themselues and to haue water there when the heate is greate: they see themselues de∣ceyued, and therefore they are abashed, and greeued, and angrie at the matter. Lo (sayeth hee) euen such are you. And it is not without cause that Iob alledgeth this simili∣tude here. For we haue seene heretofore, that his freends whiche are come too comfort him, are men of greate countenaunce. And no doubte but they were honoured and renoumed as wise men. For euen oure selues maye [ 60] perceyue they were no common persons▪ but had excel∣lent giftes of grace in them. As touching the matter, Iob sayeth that all their wisedome was but a blaste of winde. And why so? For the cheefe poynte in a man, is to haue an egall stedinesse, that he bee not full of vaunts to fling into the feeldand to make great florishes with his sheeld, and afterwarde to meene nothing in deede but onely a brauerie, according as wee shall see some that make fayre faces, and by and by in the turning of a hand they are be∣come other men, in somuche that at sometimes a man would say: Behold yonder Angels: and anone a mā shall see them wash away like water, so as there is no holde of them. Iob then in applying this cōparison to his freends, sheweth that they haue not the sayd egall stedinesse, and the sayd holde of themselues, which is requisite aboue all things in men. Therfore we haue a very profitable lesson to gather vpon this sentence: That is, that it were muche better for vs to bee as some little spring, whiche shall not seeme to haue any greate store of water in it, than to bee as greate brookes to bee dryed vp at tymes. There maye bee some little spring, & perchaunce it is well seene that it hath but one little hole, so as a man shall haue muche a do to draw vp one pot of water: but yet notwithstanding the spring continueth alwayes still, it serueth ones turne, it keepeth his course, it dryeth not vp. True it is that such a one beareth no greate shewe, it is not much made of a∣mong men: the spring it selfe shall lye hid, so as a man may passe ouer it and not perceyue it, for the head of it is innermore, and yet it is muche better for too haue this little trickling grope in vs that holdeth out and conti∣nueth still from tyme too tyme, than too haue houge gushing streames that make a greate shewe, and at length dry vp. As howe? Yee shall see some man that is a still man, and maketh no great talk: he is a laboring mā, or he shall be some handycraftes man that is of no greate reputation: but what soeuer hee is, hee leads a blamelesse life, hee laboreth faythfully, and referring himselfe too God, he contenteth himselfe with the little that he hath: if God giue him children, hee bringeth them vp, hee is a good example too them, and hee gyueth no occasion of stumbling. Moreouer hee is sure hee can make no greate troubles nor royots: for his hands are not so long, as that hee can stretch them hither or thither. But (as I haue sayde) hee sheweth in his littlenesse, that hee is able to help his neyghbour, for besides his cōfirming of them by his good example, God dooth also gyue him the grace to imploy himselfe for them in any small matters. Truely hee hath no greate shewe to the worldward: but yet the cace so standeth, as hee may serue a mannes turne euen with his littlenesse. Yee see then howe suche a man holding himselfe after that sorte in lowlinesse, and con∣tinuing his race, may be cōpared to a pretie spring which neuer dryeth though it bee but little. But there shall bee other some that will woorke wonders, it woulde seeme there were no mo men but they, and at the firste blushe yee woulde say, beholde wee see wonders. But lette a man looke throughly vpon them, and hee shall finde the same lacke in them that is spoken of here. There are that bee practized and learned in the scripture: yea for to talk of it, and to countenance themselues with it, and perad∣uenture also there will bee some gay shewe of it in theyr lyfe. See heere the likenesse of a drybrooke that makes a

greate noyse when the waters come downe togither▪ and when the snowes are melted into it, it should seeme that a whole doozen of greate springs fell intoo it and gushed through it with greate violence. But what? Yee shall see a man that beareth a greate countenance: but let him bee throughly vewed, that is to say, let it be marked what hee dooth at length, and hee shall bee founde to fayle and not to hold on. So that if hee haue any shewe of vertue, hee shall haue so greate vices matched with them, as it is pity to see it, in somuch that a mā shall see he seeketh nothing [ 10] but to make himselfe well esteemed, whereas hee hath so vnreasonable faultes in him, (backebyting one man and beguyling another,) that all the world shall bee ashamed of him, or rather laugh him to skome. Yee see here the dry brookes that are well swolne for a whyle, but in the ende are dryed vp. And for this cause I haue sayd that we ought to be well aduised, and to take good heede euery man to himselfe, & to pray God to make vs perceyue our owne infirmities, to the end that wee cast not our selues in that sort out of our boūds, to purchace great reputation amōg [ 20] men: but that our cheef study bee to haue the liuing wa∣ters that are spoken of in the seuenth of S. Iohn. True it is that our waters ought to flow foorth, & that we ought to make one another parttakers of the giftes that God hath gyuen vs: but yet in the meane season the headspring must lye couered within, and wee must bee satisfied with that which God hath giuen vs, and afterward deale ther∣of among oure neyghboures, euery man according to his abilitie. Behold here in effect, wherevnto we muste apply the comparison that is set downe heere. But this exten∣deth [ 30] very farre. For wee see howe Iob speaketh of hys freends that made pretence to bee redye to succoure him at his neede, and yet fayled in such wise as he was decey∣ued of the hope that hee had in them: according as Da∣uid sayeth, that they are Tablefreendes, but they shewe not their heads in the tyme of neede. VVe see then dayly the experience of that which is sayde here, how there are a greate sorte of dry brookes in the worlde, that is to say, that there are a greate sorte of howge waters that rore and make a mightie noyze: but there is no certeintie in [ 40] them, neyther haue they an euenflowing course to holde out to the ende. But to the intent wee bee not shamed, forasmuche as God warneth vs of it aforehande, lette vs consider that men are as it were drybrookes, & although they seeme to bee maruelouse streames for a tyme: yet∣notwithstanding they vanishe and slippe awaye in suche wyse, as a man cannot tell where the water is become which they had trusted vpon. Seing then that God shew∣eth vs how it shall bee so, yea and that besides his woord, wee haue experience of it also: shall wee maruell when [ 50] the matter is come too passe? So then lette vs beare well in minde, that we must not gaze at men here below: for in so dooing wee shall bee disappoynted of our expecta∣tion. Let vs rather learne to hold vs to the fountayne of liuing water as it is shewed vnto vs by the Prophete Ie∣remie. For God blameth the vnthankefulnesse of men whiche dig themselues pittes and cranyed cesternes that can holde no water, and in the meane tyme forsake him that is the welspring of the lyuing water, wherwith they ought too bee filled continually. If one shoulde make a [ 60] man greate promises, there woulde be greate fault founde if he should fayle him at his neede. Howe so? [it would be sayd] he hath promised mee mountaynes and mynes, I haue wayted vpon him, and in good fayth I haue inde∣uered my selfe to do him seruice, and now he giueth mee the slip, he makes none acconnt of mee. Behold (say I) the complaints that will be made of ordinary: But we marke not that God chastizeth vs, when we hauenot leaned vn∣to him, as became vs to doo: nor that it was not long of him that we were not succoured as he hath promised, bi∣cause wee haue shrunke away to creatures, and put oure truste more in them than in the creator, and therefore that it is good reason we should bee disappoynted of our hope, and put to shame, and be brought vnder foote with those whome wee haue trusted vnto so foolishlye. Thus yee see what wee haue to beare in minde. Yet by the way, wee must abhorre such as are like drybrookes. For God hath ioyned vs one with another, to the intent that oure continuing heere, shoulde bee to comfort one another, and that euerye one of vs shoulde take a peece of hys neyghboures burthen. For if there bee nothing but gay countenances, and in the meane while wee haue no care one of another: see yee not a thing that tendeth to per∣uert the order of nature? So then wee muste mislyke of them that make fayre protestations, and in the ende doe shrinke in the wetting, in suche wise as the waters whiche they made shewe of, were nothing else but too bleare folks eyes: for mennes wayting vpon them was in vaine. Nowe if suche maner of men deserue too bee condem∣ned: what is to bee sayde of the brookes that defyle all things [with their minde] and carye out all afore them? For it is much better that the brookes should dry vp still, than to haue suche swellings to marre the feeldes and the medowes by turning vp all afore them, according as wee see that when brookes ouerflowe their bankes, they leaue nother lande, nor house, nor trees, but sweepe all awaye afore them. And the domage thereof shall not bee for that one yeere alone: but sometymes the groundes feele it a good whyle after, yea euen after such a maner, as men shall not bee able to sowe anyething vpon them, for all shall bee turned to sande and gra∣uell. And wee see manie of these dryebrookes, yea and wee muste bee fayne too bee accustomed to them. They that are in authoritie and beare the mace of Iustice, ought too bee as a ryuer too refreshe suche as are readie too faynte, and too succour suche as are distressed. But what? They trample folke vnder theyr feete, they oppresse all ryght and equitie, and they maynteyne naughty packes that would put all to hauocke, and lift vp themselues o∣penly against God. There needes no long examination of these things, they are apparant to the eye. They that are riche of the goods of the world, they that haue landes & possessions to liue of their rentes, the marchauntes that haue good trade of traficke, these ought to bee as riuers, and too water the places where they passe through, with the aboundance that God hath gyuen them. But what? They ouerflowe their bankes, and there is nothing else with them but of ouerthrowing one and of turning vp another, and thereafter as God hath giuen euery of them the more ability, so thinketh he himself to haue the more power to anoy and to greeue his neighbours. Ye see then after what sorte men doo through this defaulte beguyle

those that haue wayted vpon them. For they haue a streame of water as it were a floude: yea [but that is] to destroy and turne vp all things. VVhen we see this geere, let vs assure our selues that such men are enemyes to na∣ture, and woorke spyte vnto God. But herewithall let vs also marke, that by this meanes God wakeneth vs and draweth vs to him, to the intent wee shoulde learne too put all our trust in him. Furthermore (as I haue touched alredie) euery of vs is put in minde of his dutie, which is, that whē we haue the sayd waterspring in vs, thereafter as [ 10] we haue drawne of the said fountain of liuing water (that is to say of our God) we must not keepe the said grace in∣closed in vs, but it must be a spring that neuer drieth vp, & therwithall the waters must flow out to our neighbors al∣so. And according to the measure that euery mā shall haue receyued: so let him studie to do that which may be to the cōmon profite and furtherance of others: according as it is not gods wil that the thing which I haue receiued should serue for my selfe alone, and that I should suppresse it: but his wil▪ is that I should deale it forth to such as haue want, [ 20] and that euery man shoulde indeuer to do the like. Thus yee see what wee haue too remember in effect vpon this streyne. Furthermore wee muste also wey how it is sayd, that when a man commeth to the way of Thema, and too the greate beate, the waters of the Summerbrookes will fayle him, notwithstanding that in wintertyme and in the moi∣ster grounds there had bene a greate quantity of water, & that it seemed to be maruelous. But this is it that is com∣monly to bee seene in these iolly fellowes that stande so much vpon their reputation, & that make so great noyse. [ 30] VVhy so? for they hold not themselues in modesty, but they ouerflow their bankes, and swell in suche sorte, as it should seeme there were totoo an inuincible strength in them. They spred out their wings, & whē they be at their ease they promis this & that. But when it cōmeth to the push, it is nothing so nor so. For as a riuer is more requi∣site in the greate heate of Sommer, & in a dry coast, than it shal be in winter & in moyst grounds: so also must our vertuousnesse shew it self whē it cōmes to the true tryall. If God afflict a man: it is the thing wherein he ought to [ 40] shew himselfe pacient. And afterward if it hehoue him to imploy himselfe vpon his neighbours: ye see wherein he ought to shew his charitie. Then let vs beare in mind that such as indeuer to make thēselues renoumed a farre off, do shew themselues to be drybrookes in the end, wher∣as they that walke by measure & compasse, keeping thē∣selues in modestie, making no greate shewe nor greate noyse, nor raunging farre to inlarge theyr borders, shall bee as a welspring that is couered and hidden: the which (as I haue touched heeretofore) will not ceasse too doo [ 50] well, and yet (howsoeuer it bee) wee see it hath not any greate abundance, that a man myght saye it were likely that it shoulde neuer fayle: howbeeit this same is more commodious and bryngeth more profite, than all these greate brookes that make so great noyze in ouerflowing their bankes. And so they that make their greate shewes and musters before hande, are nothing else but litle apes toyes: and for our parte let vs take them to bee so, that wee may shunne them. For God suffereth this foolishe vayngloriousnesse that is in men so gyuen to vanitie, to [ 60] ••u••ne to a mockerie, and themseluesto bee put to shame. It is certaine, that all suche as set suche store by themsel∣ues and woulde make themselues renowmed, are led by vayngloriousnesse: and if there were not suche wyndi∣nesse and swelling in them, they would be more still and quyet than they be, and they would not hunt for so great reputation. But forasmuche as they bee so haultye in themselues, that is to say, forasmuche as they be driuen and led with vaynegloriousnesse: it is good reason that God shoulde make them reprochefull among men, and that in the ende wee shoulde knowe howe there was no∣thing but leasing in theyr cace. Yee see what oughte too holde vs yet still the more in awe, that wee become not drybrookes, but that euery of vs may reserue himselfe till neede requyre. Although the worlde despise vs, yet not∣withstanding▪ let vs like better to walke in lowlinesse, thā to make shewes and too say, I haue this and I haue that. Nay, let vs reserue our selues to good purpose, to releue the necessitye bothe of oure selues and of oure neygh∣bours, and let vs not be lauishe for a time to lashe out all at aduenture and at one pushe, and afterwarde drye vp in the ende. For if wee doe so, wee shall bee lyke to the drybrookes. Thus yee see what wee haue too marke in this streyne. And by and by Iob addeth, That hee had not desyred his freendes too releeue him with theyr goods, nor yet too bee his borowe too rescowe him out of the handes of his ene∣myes, and yet notwithstanding in the meane season they were drawne backe from him. VVhen Iob sayth that hee had not requested his freends to giue him any thing, not to pay any ransome for him: he meeneth to apply the si∣militude whiche wee haue expounded, to his owne pur∣pose: as if hee shoulde say, when did I desyre you to giue me of your goods? If I haue done so, then might ye well withdrawe your selues from mee. And muche more rea∣son were it that the waters shoulde bee dryed vp by you▪ yee myght cut off the way to the fountayne if I shoulde sue to you to helpe mee. I craue nothing of you: and yet neuerthelesse a man may see yee are as it were dazeled at the onely sight of my miseries. Therefore in so doo∣yng yee shewe your selues well to bee drybrookes. Now lette vs remember well this accusation heere, that wee maye profit oure selues by it. For althoughe wee haue some shewe, and that it seeme wee were as readie and as forewarde as myghte bee: yet if wee succoure not oure neighbours when they haue lacke of vs: therein we shew our selues to be but drybrookes. And the matter standeth not only vpon our succouring of those with our goods, which stand in neede: but also vpon hauing compassion on them, without anie abatement of oure substance. For sith it costeth vs nothing, so muche the more shall wee bee vnexcusable, if wee bee nigardlie and haue no pi∣tie vppon suche as are in distresse. Thus yee see where∣in Iob ment to shewe the ouergreate hypocrisie of those, that haue had so fayre a glosse for a little whyle, and yet had no stedinesse nor firmenesse in them. This there∣fore serueth too condemne suche as are of the same sute in these dayes according as wee see some so farre of from taking anie of their goods too succoure them that haue neede of it, that although nothing bee desyred of them, yet it is a greefe and peine to them, to vnderstand of the wants of their neyghboures: I say it is a greefe to them, not that they sygh for sorinesse, for a man cannot wrest

a sygh from them, but rather they could finde in their hartes that their poore neyghboures were rooted oute: not that they woulde wishe them deade for pities sake, or for sorowe to see them in distresse: but rather of a skorn∣fulnesse whiche maketh them too shunne suche as they see are in necessitie. Is there any so greate an vnkinde∣nesse as this? Yee shall see some man that wyll bee a frende to the vttermost: yea so long as hee is in prospe∣ritie. But if God lay his hande vpon him, wee voutsafe not to regarde him, as a creature made after the image of [ 10] God: but wee woulde bee as it were in a newe worlde, that wee myght haue no suche thing too meete with, insomuche as wee are ashamed onely to say, suche a man spake with mee euen nowe, or I spake with him. Seeing that the holie Ghoste dooth by the mouth of Iob con∣demne suche extreme hypocrisie: lette vs looke too our selues, and when wee see the afflictions that are eyther in greate or small, let vs assure our selues that God sum∣moneth vs, to make vs vnderstande the louing kindnesse which wee ought to put in vre towards those that are so [ 20] ioyned vnto vs. God should prouide well for all mākind, if it were his good pleasure that no man were in payne, but that euery man were contented and well at his ease. But what? His will is to sende suche necessities, to the ende that they whiche are not in suche want and needi∣nesse, shoulde haue pitie on them that are, and that euery man on his owne behalfe & according to the abilitie that God hath giuen him, shoulde streyne himselfe too helpe those that haue neede. As for example. A mā perchaunce is well at his ease: but assoone as hee seeth any poore [ 30] bodye, hee shall bee touched with carefulnesse, it gree∣ueth him to see him that is in necessitie, and although he distribute not all his goods, yet will he succour a man or twayne, and not ceasse to haue pitie vpon those that are not succoured by him as he could finde in his hart to do. Such a man as this shall bee much more set by than ano∣ther that shall be much richer, bycause he hath as it were a longing too gyue meate and drink to suche as lacke it: and God also wyll cause men too haue pitye on him in tyme of his neede, according as hee promiseth that such [ 40] as haue bene mercifull and pitifull, shall finde the lyke. And when they happen too bee pinched with any aduer∣sitie, others shall pay them suche measure as they haue measured vnto others. Yee see then what wee haue too beare in minde: namely that when we see our neighbour in aduersitie, we must frame our selues to be moued and affectioned too releeue them as well as we can. Yet not∣withstanding if wee performe not our dutie to discharge our selues in gyuing of our goods too the releefe of o∣thers: at leastwise lette vs shewe howe wee haue not the [ 50] sayde pride, that we would cut off those from vs whiche are in such necessitie & whom God afflicteth: but rather let vs know how it is the meane whereby God will try if we haue any kindly affection in vs. And in very deede we must alwaies be more warer of disdeyning those that are in pouerty and trouble: than of louing those that are in prosperitie & at their ease, or of soothing them vp in all respects bicause they beare a goodly port to the worlde∣ward. And why so? For our charitie is not well grounded, if we loue our neighbours but in respect to be helped by them, and to serue our owne turnes with their credit, or with their goods & fauour. Nay rather let vs haue regard to follow that which God cōmaundeth vs: that is to wit, to shewe our charitie vpon those whome we knowe too haue more neede. And furthermore let vs extend this do∣ctrine to ourselues: that is to say, Let vs not thinke it is ynough to blisse God when wee bee in prosperitie: but if God sende vs any affliction, yet for all that, lette vs not cease to glorifie him in all respects, and to put our truste in him. And although wee bee tossed from poste to piller with the miseries & greeuances of the world: yet neuer∣thelesse lette vs assure our selues, that God is strong y∣nough to deliuer vs, and that he will also do it, so we re∣ferre our selues wholly to his prouidence, to glorifie his holie name in all that it shall please him too sende vs, as well in prosperity as aduersity. This ye see in effect what we haue to mark cōcerning this text. As touching that Iob addeth, Teache mee if I haue doone amisse: it cānot bee decla∣red as now, & therefore we will reserue it till to morow.

But lette vs fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vs perceyue them better, to the ende that being beaten downe in oure selues, wee maye haue oure re∣course to his souerayne goodnesse, and not reste oure selues any more vpon any of the vayne trustes and false imaginations wherewith the worlde beguyleth it selfe wilfully: And that whensoeuer hee shall suffer vs too bee afflicted in this worlde, euen by the meane of men and of other creatures, yet notwithstanding wee maye acknowledge it too bee his hande that beateth vs, too the ende wee maye indeuer too returne vntoo him, and seeke the remedye and cure of all oure maladies in his onely mercy: and therefore that he will giue vs the grace that we may neuer bee withdrawne from this considera∣tion, namely that we may all of vs one and other labour to be brought thervnto, to the ende that with one cōmon accord we may yeeld our selues wholly to his seruice, to walke after his will in feare & obedience before him, vn∣till hee haue taken vs out of this mortall body, to make vs parttakers of his endlesse glorie. That it maye please him to graunt this grace not onely to vs, but also too all people and nations of the earth, &c.

The .xxvj. Sermon, which is the fourth vpon the sixt Chapter.

24 Teache ye mee and I vvill holde my peace, shewe ye me vvherein I haue doone amisse.

25 Hovv stedfast are the rightuouse vvoordes, vvhat is it that the fault finder among you can finde faulte vvithall?

26 Frame your reasons too ouerthrovve matters, and let the vvoordes of the afflicted go into the vvinde.

27 You vvinde about the fatherlesse, ye dig a pit for your freende.

28 Turne ye againe and consider, and marke my reasons if I lye.

29 Turne ye againe and there shall be none iniquitie. Turne ye yet againe and my ryghtus∣nesse shall appeare in that behalfe.

30 There is no vvickednesse in my toung, and dooth not my mouth feele bitternesse?

IT is a greate vertue in a man too yeelde hymselfe teachable, that is too say, too submit himselfe to reason: for withoute that, men must needes ouershoote thē∣selues, [ 10] as it were in despite of God: for proofe heereof the cheefe honoure that God requyseth at our hands, is that whatsoeuer we know too proceede from him, bee receyued without any gayn∣saying, that it be hild for good and rightfull, and that men frame themselues therevnto. And certeinly all truthe and reason proceede from God. Therefore let vs con∣clude, that God hath no soueraintie nor authoritie ouer vs, except men yeeld themselues fully to that whiche they knowe too be true and reasonable. So then we shall haue [ 20] profited greatly in all our lyfe, when wee shall haue lear∣ned to humble ourselues so farfoorth, that assoone as the reason of a thing is knowne vnto vs, wee make no more gaynesaying, nor shewe our selues stubborne and hard to agree vnto it: but rather doo such honoure to God as too say, Lord wee see it were to make warre agaynst thee, if we should stand any more in this case: for thy truth is the true marke of thy diuine glory: and therefore whosoeuer will woorship thee, muste obey thy truthe: for other∣wyse, all must needes be troden vnder foote. And thys [ 30] is the matter that Iob treateth of in thys streyne. For he protesteth, that if hee bee taught, he will holde his tung: his desyre is too haue it shewed hym wherein hee hath doone amisse. No doubt but Iob dooth heere in hys owne persone giue a common rule too all the children of God. VVhich rule is, that when God shall haue shewed vs wherein wee haue doone amisse, wee must no more open our mouthes to alledge tryfling excuses, and to en∣ter intoo defence of our dooings, but wee must gyue eare too that which shall be told vs, without incountering it: [ 40] and generally wee must receyue all good doctrine as soone as it is spoken, without asking whither it be so or no, and when wee know it to bee so, we must go through with it, without kicking against the pricke. And as I haue sayd that it is a great vertue too bee so teachable: so also let vs vnderstande, that it is a very rare vertue and not lyghtly to bee found among men. Nay rather, wee see a foolish presumptuousnesse, so as euery man weeneth too be wyse in hys owne conceyt: and heerevppon groweth such a deuelish wilfulnesse, that although wee shewe our [ 50] selues too bee more than conuicted, yet many of vs wyll neuer yeelde, but are rather so shamelesse and brazen∣faste, as they will maynteyne that whiche is against rea∣son: for all is wellynough so they bee not foyled. So muche the more ought wee to marke well what is sayde heere: for although Iob treate heere of his owne ver∣tuousnesse: yet notwithstanding, Goddes holy spirite setteth it heere before our eyes as a lookingglasse or an example for vs too followe. So then, let vs not be wed∣ded to our owne fancies, that we should not quietly her∣ken [ 60] too that whiche is tolde vs, yea euen when it com∣meth too the poynt that wee must bee rebuked for oure faulte. For Iob treateth thereof in especiall: And it is against the foolish ouerweening that is in men, for when they bee conuicted too haue done amisse, and to haue ouerseene themselues, they bee not ashamed too cast themselues intoo a thousand absurdities, and too bee ca∣ried away by them, so as they become lyke brute beasts, facing out the matter as it were in despite of God, and all their glory is to be opinionholders, and to bee men that will neuer be ouercome. First therefore let vs marke, that when any thing shall be propounded vnto vs, wee muste not be so wilfulminded as to say, looke what I haue con∣ceyued, that wil I stand vnto. No, no: let vs beware of such wilfulnesse. For it is a deadly plague when wee shall bee so headstrong and wilfull in the matters that wee take in hande. It is all one as if wee should shet the gate a∣gainst God, and say hee shall not come in, and that al∣though hee visite vs, and although he bee desyrous too shewe vs that which is greatly for our welfare: yet not∣withstanding, we will repulse that grace. And this is that I haue sayd already: namely, that if we will be Gods chil∣dren, we must haue the spirit of meekenesse, that is to say, we must haue a peasable and quyet mynd, and wee must suffer our selues to be handled by him. Behold also wher∣fore our Lord Iesus Christ likeneth his children to lambs or to sheepe which follow the voyce of their shepeherd, and herken vnto him as soone as he calleth them. There∣fore let vs learne to be reproued, and to receyue correc∣tion whensoeuer it is brought vs: and generally lette vs learne to yeeld our selues to all things that we knowe to be good and of God. Are we taught? Then must wee fol∣low. And as I haue touched already, as for those that are so wedded to their owne opinion: it is certayne that God setteth them foorth to bee a mockerie and reproch, so as he suffereth them not to haue any more shamefastnesse and modestic, but letteth them bee as wylde beastes, and so reuengeth hymselfe of suche stiffeneckednesse when men cannot find in their harts too yeelde and too bowe their necks in agreeing too his will. And this is it that Iob meeneth by Holding of his peace, or by holding of his tong. For a man may teache vs, and wee perchaunce shall say. It is true, yea and wee may perchaunce alwayes say, Amen Sobeeit. But yet peraduenture there may bee some that wil hold their tong, and yet notwithstanding cōtinue still stubborne in their own fancies whatsoeuer befall. If yee speake too a man that is fully determined not too yeeld: he will be mum, he will not vtter a woord, ye shall not get him once to open his lippes: and yet notwithstan∣ding this his holding of his peace is not without stubbor∣nesse. But when Iob speaketh of holding his peace: he meeneth that when a man is warned, it is not for that hee should incounter it, so as if a man gyue him one woord, hee shoulde gyue three to the contrarye: but that wee should simply gyue eare to that which is sayde. Thus yee see what the holy scripture meeneth by holding ones pe••ce

or by holding ones tong. For when we be commaunded too hold our peace vnto God, it is to the intent wee shoulde not make any adoo, bycause that all our passions are as roarings, which make such a noyse as God can haue no audience nor be heard of vs. And so let vs lerne to speake and to hold our peace when we be taught. First lette vs learne to hold our tongs. That is to witte, that we hinder not the grace of God when it is offered vs, but that wee giue eare, and keepe our mouth shet so as wee reply not. And furthermore let vs also learne to speake: that is too [ 10] say, to confesse that Gods truthe is good, and that there is no fault to bee found in it, according as it is sayde, I haue beleeued, and therefore will I speake: and not only let vs yeeld such record vnto Gods goodnesse, but also inde∣uer too drawe others to it. Lo wherevntoo our speaking must serue: namely to the end that the ignorant may bee defyed, and that wee may with one common accord bee Gods true scholers, so as his doctrine may be receyued whensoeuer he listeth to play the schoolemayster among vs. And thus ye see what wee haue too marke vpon thys [ 20] streyne. But if euer this doctrine be needefull to bee pra∣ctized: nowadayes is the time: for we see what ignorance is in the world: I pray you in what darknesse haue we bin? and if we will needes hold vs to that which we haue cō∣ceyued, what shall become of vs? VVe haue bin so lewd∣ly taught, as there hath bene nothing but confusion in our whole lyfe. Now if God had not graunted vs the grace to gyue him the hearing that is mencioned in thys place: what a thing had it bene? And at this day wee see manye that continue in their ignoraunce, bycause they [ 30] cannot abyde too heare paciently what is tolde them: and God dooth iustly punishe them for this hastinesse of theirs in lifting vp themselues agaynst hym. And fur∣thermore wee see how things are so confuzed through∣out, that if wee bee not weldispozed and settled to her∣ken what is shewed vs in Goddes name, and too apply the same too our behoofe: it is certayne that wee shall bee lyke straying beastes: euery man shall wander heere and there, and none of vs all shall keepe the right way. So then, seeyng wee haue suche neede to bee teachable: [ 40] and to haue a meeke mynde too receyue what is sayde vnto vs: let vs learne to represse all these fond affections that auaunce themselues, when wee see any vaynglori∣ousnesse in our selues, according as some be desyrous to set out themselues, and to speake agaynste the truthe which they knowe, of purpose too purchace themselues fame: and othersome are firie, and their wits runne at rouers in suche sorte as a man can neuer brydle them. Seing that wee knowe all these vices too bee in vs: let vs learne too correct them, to the intent there may not bee [ 50] any thing too hinder vs from holding of oure peace, and too keepe our selues quiet, till wee haue lerned that which is good, and that which God teacheth vs. Thus much cō∣cerning this first verse. And touching the residue, he say∣eth, Teache yee mee and shewe me wherein I haue doone amisse. By this he meeneth that although Gods children ought to be meeke to receyue correction and good doctrine: yet notwithstanding it is not ment that they shoulde bee without wisdome and discretion. For we see what is hap∣pened in the popedome vnder coloure of beeing simple. [ 60] Mē say there, O we must walk in simplicitie. It is true: but their meening is, that men should suffer themselues too bee led like brute beastes, without discerning betweene whyte and blacke. But it is not for nought that our Lord promiseth his faythfull ones the spirite of discretion: It is to the intent they should not bee led heere and there too daunce at euery mannes pype, nor bee led about lyke poareblind men. VVhat is too be done then? VVee must be taught, and wee must haue the knowledge and cer∣tayntie of Gods truthe, too followe and obey the same, and when any man shall haue shewed vs our faultes, wee must take warning aryght, thereby too followe the good and eschue the euill. Thus ye see what is ment by thys woorde Teach which is placed heere. And it is a very pro∣fitable warning. For there are many folke whiche thynke it ynough to receyue whatsoeuer is sayde to them. Yea e∣uen without any warrant that it is so, or without hauing any firmenesse in the same. But if wee will haue a true fayth: Gods truthe must be sealed in our harts by the ho∣lie Ghoste, so as wee may be fully resolued of it accor∣ding as sainct Iohn sayeth, that wee knowe ourselues too be the children of God. He sayeth not, that wee suppose or weene it, nor that we haue conceyued a confuzed and intangled opinion: but hee speaketh of a knowledge. True it is that this wisedome commeth not of our fleshly reason, nother can oure owne witte and vnderstanding bring vs to it: for Gods learning surmounteth all capa∣citie of man. Yet neuerthelesse it behoueth vs to consi∣der, what truth is, and too bee throughly resolued of it, and not too receiue whatsoeuer men tell vs at auenture and vnder the shadowe of simplicitie without knowing why or how. But wee must diligently inquire of the thing that is told vs, and when we vnderstande a doctrine to be good, we must determine fully with our selues too hold vs to it. For thencefoorth there is no more replying, it is hygh treason when we will open our mouth agaynst God. Thus yee see what wee haue too marke heere. So then, such as are ryghtly taught concerning God, may well bee angrie with those that woulde disguyze Gods trueth with their leasings: lyke as in these dayes it is ve∣ry requisite for vs to be armed with the example of Iob, that we may beate backe all the wicked slaunders, where∣with the enemies of God and of his woorde labour to o∣uerthrowe and turne away our fayth. Ye see how the Pa∣pists doo vs greate wrongs: insomuch as it shoulde seeme wee are not woorthy that the grounde shoulde beare vs. But in the meane while there is no talke of shewing why. It is ynough for thē that they haue filled the eares of the ignorant sort afore hand, [bearing them in hande] that we speake againste the holye Churche bycause wee will not be subiect to all the traditiōs which they haue made. Yea: but it is sayd that Gods woorde is it that must be re∣ceyued: and therefore that whosoeuer speaketh, must not aduaunce himselfe too bring fancies, but must speake in such wyse as men may knowe that the thing whiche hee vttereth is godly and of God. Then must God be exalted among vs. Also when the Papistes prye out and cast vp their skum: it behoueth vs to bee alwayes readye too bee taught. Yea howbeit so as it be the doctrine, not of men but of the liuing God, and of him whome hee hath ap∣pointed to be our onely mayster, that is too witte oure Lord Iesus Christ, who nameth himselfe a shepherd, to the

intent that wee should be his flocke, that his onely voyce should bee herd among vs, and that we should shake off the voyce of straungers. And moreouer it is not agaynste the Papists only, that wee must bee armed with this war∣ning: But we are at this day in so miserable a tyme, as the childrē of God haue great neede of inuincible constancie to resist so many and so sundry aduersaries. In these dayes it booteth not to find fault with the euill and to condēne it: for euery man supporteth it too manifestly. In these days we become to such a bottomlesse gulf, that if there [ 10] happen any wickednesse, euery man couereth it, yea and iustifieth it: and if there be any good, O it must needes be condemned. And how so? do not men feare this horri∣ble curse which God hath vttered by his prophet, Cursed be you that call euill good, and good euill? Truely so little do men thinke of it, that (as I haue sayde) the euill shall be borne withall, yea and borne out: and the good shall be borne downe. VVhen a man shall not only haue doone amisse, once or twice, but also proceded so farre as to spyte God too the full: it is all one, so it haue some [ 20] shewe of ceremoniousnesse. A man shall come and say to him, see, thou haste doone amisse: yea, but that is all [that is done to him.] This is lyke as if some seruant in a house haue confederate hymselfe wyth the children to guzzle wyne and to play the gluttons in some corner, and to do all maner of naughtiue•••••• and yet when the fault is espyed, the children should make countenāce to say, thou hast done amisse: when as notwithstanding, they haue all of them with one accord compacted themselues togither with thē, to commit suche ryots and vnthriftinesse. And [ 30] men vse the like ceremonies at this day, to mocke God withall, when the euill is excessiue as can be. Contrarily needes must they be cōdemned that haue walked in sim∣plicitie and vpryghtnesse, and whiche haue maynteyned Gods quarel. These must passe the pikes & be cōdemned, whyle the wicked be bolstred out, and fauoured at al men∣nes hands. But what is there for vs to do? we may hardi∣ly despise those that mocke God in such sort, & take to vs this cudgell here, which will serue to beate them down, & to put them to confuziō before the heauenly iudge: that [ 40] is to say, whensoeuer any man shall teache vs [aright:] let vs be tractable and quiet. But if we perceyue hym to in∣deuer to confound Gods truthe, or to turne it into a lye: let vs abhorre all such maner of dealing, and let vs always hold on our owne race. And this is it that is sayd conse∣quently, That the wordes of rightnesse are strong, and what fault finder is there that can finde any fault in them? Heereby Iob meeneth to shew, that when a man hath a good con∣science, he shall continue stedfast and neuer bee shaken for any thing that can be sayd to him. True it is that the [ 50] wicked wil labour throughly to ouerwhelme him: but yet shall he continue alwayes in his stedfastnesse. And here∣by we be warned to walke rightly before God, & to haue a good [inward] witnesse that there hath bin no hypocri∣sie in vs. Haue we done so? Let men assayle vs on al sides, and we shall haue wherewith to hold them tacke. True it is that we shall not ceasse to be greeued: but yet shall the wicked neuer haue the vpper hand against vs, if we haue this rightnesse wherof Iob speaketh heere. And it is an in∣estimable priuiledge, that such as haue kept on their way [ 60] in this rightnesse & soundnesse, can neuer be cōfounded. True it is that to the worldward men may oppresse them with false slaunders, and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world: according as we see the frowardnesse that reigneth nowadayes, so as there is nother right nor indif∣ferencie remayning. VVe be come to the time wherof the prophet Esay cōplayneth: namely that right is openly op∣pressed, and vprightnesse and truth are chaced out of the world. And besides this (sayeth he) although the mischeef be increased, and ouerfloweth his bounds more & more: yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed: but ra∣ther it hath seemed that euery man hath had a desyre too augment the mischeef. Behold at what poynt we be. But (as I haue sayd heeretofore) yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth, and that when men poynt at vs wyth their finger, when they spit in our faces, and when they trample all reason vnder foote. Although we see all this: yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse, but doo alwayes continue fast rooted and grounded in the sayde truthe, whych is myghtie ynough to maynteyne vs. And so folowing that which is shewed heere, let vs learne to hold vs always to the word of rightuousnesse, assuring our selues that God will euermore bee on our side, and that his truth will bee so myghtie, that in the end it will get the vpper had. True it is that forsomuchas men are fugitiue, and runne on so headily: the truth hath not alwayes his full scope, and it will seeme erewhyles to be vtterly ouerthrowne: but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule. For that is it wherevnto he calleth them, mocking at the ouerweening of suche as iudge so awkly, ouerthwartly and confuzedly, in charging him with those reproches. But (sayeth he) I will wayt for the day of the Lord, til God at length discouer the false slaunders wher∣with I haue bin charged. For whē that day (sayeth he) be∣ginneth to appeare, thē must ryghtfulnesse come abrode, then must slaunderers bee conuicted, and then must all things turne to their confusion. Now if God euen in our whole lyfe, graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote, when we shall haue walked vnfeynedly in truthe: much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God, & the do∣ctrine of saluation, that is to wit, God will giue vs such & so stedfast a constancie, that when the diuell shall haue bent all his force against vs, he shall gayne nothing at our hāds, according also as we haue a promis therof. VVher∣of is it long then, that we bee no stedfaster now adayes, seeyng the troubles that are in the world? whereof com∣meth it that wee see so many men giue themselues too naughtinesse? Euen bicause they haue not this said right∣nesse, and bycause they bee not fensed against the mani∣fold assaults whiche Satan bendeth agaynst them. Verely there are some of a good minde: if a man warne them, they receyue chastizement quietly: if no man trouble them, it is well, they will hurt no man, neyther will they gyue any cause of offence. But if they once see that ini∣quitie hath full scope, and that if a man meene too liue simplely and vprightly, hee shall bee pricked on the one

syde, and punched on the other: then he starteth asyde and boweth wyth al wyndes. And whereof commeth such inconstancie? It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts. Behold (I say) what is the cause why wee see so many wauering men, who are not sure of the truthe of the Gospell, inso∣much that they be but as wethercockes that turne wyth euery wynd, or as reedes that bow euery way. And why is that? Euen bycause they neuer knew the power of Gods woord and his truthe. For it is certayne that the truth is [ 10] so strong, as the diuell may well assayle vs, and woorke vs all the trouble that he can deuise: but yet howsoeuer the world go, wee shall holde our owne, and wee shall abide stedfast in our state. VVhat is too bee done then? Let vs pray God to make vs feele the power of his word, whereof mention is made here, (that is to wit, how it is an inuincible fortresse) that we may knowe the same by ex∣perience: and in very deede wee be too blame if wee doo it not. And let vs not say as many ignorant persons saye, I knowe not on what syde to turne me, for I see contrari∣eties [ 20] in mennes opinions, one sayes this, and another sayes that. True it is that there are dyuers opinions: but so must our fayth be tried, and God suffereth it, accor∣ding also as Sainct Paule sayeth that there must be here∣sies, to the intent that such as are of God, may be knowne by hauing this the constancie of cleauing continually vn∣to Gods truth, neuer to be turned from the same. Then if it be alledged that there are many incounters and dis∣putations: it is true: but is that as muche to say as oure faith must therefore bee shaken? for wherein shall the [ 30] stedfastnesse of this ryghtnesse shewe it selfe: that is too say, how shall a man knowe that the truthe is so strong, or where shall the power thereof shewe it selfe, but in vs? Like as in verye deede when it is sayde that Goddes woord indureth for euer, it is not ment that it is alwayes but in heauen only: but that it is also in the harts of the faythfull, according as sainct Peter sheweth vs, that al∣though wee bee tossed with many stormes and tempests in this world: yet shall our fayth neuer be shaken downe. So then it is certayne that Gods truthe is myghtye y∣nough [ 40] too withstand all assaultes, according as it is sayde, the victory that ouercommeth the world is this, namely euen your faythe, as Sainct Iohn sayes in his canonicall epistle. And so, are wee desyrous too profite well in the Gospell and in the schoole of God? Then let vs learne, not only too take and too followe that, whiche is good: but also too answer therevnto in such wise as wee maye protest, I will doo such a thing, not only bycause I hope too bring it too passe: but also bycause God wyll gyue mee strength too withstande the temptations whych the [ 50] diuell shall prepare against mee, so as I shall neuer fayle whatsoeuer betyde. And where as it is sayd, whiche is the faultfinder among you that can find fault with any thing? it is too shewe that the enemies of God may well practyze, and well vse craftie conueyances and naughtinesse: but they shall neuer obteyne too suppresse the truthe. Not that they shall not streyne themselues to do it, or that they shall not deuise any thing that may serue to streng∣then them withall: but yet (notwithstanding all thys,) God will maynteyne the case of his seruantes, and at [ 60] length shewe that the truthe is certayne. I say the wicked shall do their indeuer, yea and sometimes they shal seeme to haue the vpper hand: but by that meanes God puni∣sheth the vnthankfulnesse of the world. And this is it that sainct Paule meeneth by saying that the wicked and such as anoy the Church shal go on and preuayle and increase. And how is that? Is it not for that God giueth Satan the brydle, and suffereth the diuels champions to aduaunce themselues in such wise, as it seemeth that they ought to be Lords of all? But God suffreth it not without cause: for we see the vnthankfulnesse of the world. There are ma∣ny that would willingly be deceyued, and which are gre∣ued when men teache them in all purenesse: who coulde fynde in their hart that Gods word were so confused, yea euen in such sort as a man myght not knowe nor discerne aught, but that it had twoo faces [in one hoode] as they say. Othersome, although they can abide to heare one say the truthe, yet they haue no greate care too be throughly rooted in it: all is one too them. Now forasmuch as God seeth in the one sort suche a maliciousnesse, and in the other sort such a carelesnesse, that it turneth euen to an open rebelliousnesse, and many men quenche the lyghte that God setteth before them: do wee maruell if he slacke the brydle too the wicked, and too those that turne the truthe intoo lying, and vtterly deface it? But yet in the meane whyle it is certayne, that God strengtheneth and mainteyneth those to the end, whome he hath taught his truth. And so yee see wherefore it is said that the faultfin∣ders maye well streyne themselues: howbeit in the ende they shalbe vanquished, and God will shew himselfe too be on that side where good right is. And this is spoken, not only of the doctrine of the Gospel: but also of al that euer concerneth the life of the faithfull. True it is that the do∣ctrine of saluation is one of the preciousest things that god hath. And therfore ye see also that he wil shew the po¦wer thereof in such wise, as he will destroy the wicked by the breath of his mouth, and they shall feele that the sayd word which they haue despised, is a sworde too slea them with, and to driue them into damnation. Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings, whensoeuer we be wrongfully oppressed by men, and that whereas we ought to be susteyned, it shal seeme that all goeth cleane Backward: yet let vs not cease to trust still in God. And why? For wee may perhaps bee little set by for a time, and we may be abhorred as if there were nothing but euill in vs: But let vs be contented too haue God and his Angells too bee good witnesses of our soundnesse. Let vs tary till God chace away all droopie darknesse, and make our innocencie to shine out, that it may be seene as the breake of the day. Thus ye see what we haue to marke in this streine. And by and by Iob ad∣deth, that his friends which came to him vnder pretence to cōfort him, haue framed talke to confound his holy purpose (that is to say, to confound his right sayings) and haue let the words of the afflicted passe into the wind. Heere Iob accuseth those of extreme spitefulnes, which proceede so egerly a∣gainst him. And it behoueth vs to mark wel this point. For no doubt but the holy Ghost sheweth vs heere, what wee haue to beware of, if we be loth to displease God & wold not make as it were open war against him. Behold (I say) a vice that is hateful before God: which is, whē we will be cūning to ouerthrow a good matter: specially whē it hap∣peneth

that we aduaunce our selues against them that are afflicted to the worldward: and when there is suche presumptu∣ousnesse in vs, as we will prouoke them to cast themsel∣ues into despaire: and yet there is no vice so ouer rife as this. And why so? Bycause no man thinketh of that which is told heere: namely, that when men forge such inuenti∣ons, (that is to say,) when they deuise things to ouerthrow all equitie (as much as they can) and to make such krinks as the truthe might not bee knowne any more, nor take place any more: it is all one as if they came too iustle a∣gainst [ 10] God, and tooke hym to be their aduersarie partie. Now then, if men would thynke themselues to say thus, howe no we, we bid battell vnto God: it is certayne they wold be so afraid as their heare would stand vp vpon their head, so as it would be a bridle to them to hold them in, that they should not fling themselues out so at randon. But sith that we thinke so little of it: at leastwise let vs re∣ceiue that which God sheweth vs, seeing that he gyueth vs warning in this streyne. Ye see then in effect what wee haue to beare in mind: that is to wit, that when any man [ 20] speaketh to vs, we should delay our answere vntill wee know what the matter is. VVe see there is some commu∣nication ministred: what is to bee done: Let vs herken, and marke whither it be godly and true or no: and let vs pray God to giue vs the spirite of discretion, that we may vnderstād what the truth is. And whē we haue founde it, let vs not replie against it. For (as I haue sayd heretofore) most men ouershoote themselues vnaduisedly, bycause they knowe not that it is God againste whome they set themselues. By meanes whereof they cease not too pro∣ceede [ 30] in it with an euill conscience. For although they be not directly minded to say, I wil go iustle against God: yet they see well ynough, that God gyueth thē not leaue to auaunce themselues after that sorte against goodnesse, to suppresse a good cace: they see that well ynough. And therefore it is certaine, that all they which yeeld not sim∣ply to that which is good, cannot excuse themselues, but that they haue through a certaine maliciousnesse fought against God. But nowe, let triall be made, and it will bee found, that all mē both great and small ceasse not to wage [ 40] deadly warre continually against God, and to worke him spite. And for proofe hereof, shall euer any cace be ouer∣ruled by iustice, wherein there shall not bee vsed a num∣ber of slights to turne the good into euill? And yet not∣withstanding looke vpon the holiest and best priuiledged place that is: and the same is as shamefully defiled, as none is more: there is such stinking bestlinesse, as euē the bawds of brothelhouses wold be ashamed of it. For men disguise things, yea and corrupt them in such sort, as it may seeme that they haue conspired to shet all equitie and vpright∣nesse [ 50] out of dores. And yet notwithstanding in the mean while men make countenance as though they sawe no such thing, and would fayne couer the leawdnesse which is too too apparant and notoriouse. It is euen like as if a man had cast vp a handfull of ashes to darken the sunne, & should say that the day were at an end The things are knowne as well as may be, and yet do men stil aske what is it? And which worse is (as I said) the same is seene euen in the seate of iustice. On the other side it is to be seene how the diuell possesseth al. The Temples of God which [ 60] ought to be dedicated to the seruing and worshipping of God purely as he commandeth, are stuffed with ydolles, so as there is nothing but corruption and caneldirt wher∣with to send silly soules to destruction. In effect wee see that in all the life of man there is nothing but disguising of things, so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken. And heerewithall we haue to marke thys saying, That the words of an afflicted person, (or of a despised per∣son) passe away into the winde. For ye see howe the cause why men auaunce them selues against God, is for that they set too much by themselues, and thinke there is no wisedome but in their owne brayne. Truly in all the af∣faires that men haue, euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued: he wil by and by haue his faire flatteries and gloses at hand, to the intent it shuld not be knowne howe the cace standeth, whither it bee a money matter or any other thing. Behold how men cor∣rupt the truth and turne it into a lie, for their owne ad∣uauntage sake. But if the case concerne the doctrine of faith, and the Gospell: what else is the cause of so manye countersayings, and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties, but the pride that is in those which thinke thē∣selues to haue witte ynough to winne their spurres, and to reason Pro & con, as they terme it [that is, to reason of and on, or too & fro on both sides?] No doubt but Gods spirite ment too taunt here this pride and presumtuous∣nesse, too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth: we shoulde shake off this ouerweening, and not despise oure neighbours to tread them vnder feete, but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs: according as Sainct Paule sheweth, that such as haue the spirit of pro∣phecie, although god haue giuen them the grace to teach others, must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them. Yee see then what we haue too marke in this streyne. And finally Iob concludeth, that those which pretended to be his friendes, do nothing else but dig a pit, for such a man to stumble into, as ought too bee hilde vp: and that they seeke nothing but too winde the fatherlesse. Hee vseth this manner of similitude, by∣cause a fatherlesse childe hath no meane to defend him∣self, but is left as it wer to the spoile. So Iob (as one whom God scourgeth to the vttermost) sheweth vs that we shal not scape Gods hand and vengeance, except we laboure to succoure such as are miserable: that is to say, suche as are worthy of pitie and compassion, as was sayde yester∣day. Lo what we haue to marke in the first place. But in conclusion hee exhorteth them, too turne againe: and then (saith hee) there shal be none iniquitie: Turn yee agayne (saith he once ageyne) And my righteousnesse shall appeare in this behalfe. Iob in exhorting thē, sheweth well with what mind we must find fault with the euill and condemne it: that is to witte, to bring men backe againe, if it be possi∣ble to atteyne to it. Therfore let vs thinke vpon it, to the intent that such as will take warning may not perishe in their sinnes: but rather that being sorie for thē and asha∣med that they haue offended God, they maye retourne

vnto him with a greater affection. True it is that when we find that such as haue offended God are not touched with the feeling of his iustice, & of his vengeance, inso∣much that if a man manace them, he shall win nothing at their hands: it behoueth them too bee touched too the quicke, to make them abashed, if hee purpose to bring thē to repentance. But howsoeuer the cace stand, we must al∣wayes shoote at this marke which is shewed vs heere: that is to witte, to drawe them backe according to the manner that Iob vseth in this proceeding here. And as touching [ 10] that he sayth, Turne ye againe and there shall be none iniqui∣tie: true it is that a man may expound this streyn as if he sayd, There shall be no more iniquitie in you. But there is more reason too saye, Retourne ye and there shall bee no more iniquitie: Turne ye agayne and my righteousnesse shall be knowen heere, as if Iob shoulde saye, what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away, so as to your seeming I shuld be the worst man in the worlde? what is the cause why I haue cryed out in my selfe, and haue not bin herd at your [ 20] hands? It is for that you haue turned your backs to al rea∣son, and therefore turne yee agayne, and my righteous∣nesse will be apparant. This wil be the better vnderstood, when I shall haue applied it to our instruction. First and formost we be put in mind heere, that whensoeuer wee condemne the good and allow the euill: that commeth of our owne meere default, so as we cannot say, behold I haue bin deceyued, and I wist not what the matter ment. Let vs not alledge this nor that. For it is certaine that we shall alwayes be found blameworthy if wee condemne [ 30] that which is good and allowe the euill: and God conuic∣teth vs inasmuch as he declareth that we haue not vout∣saued to open our eyes, and to see what hee sheweth vs. Do men then followe lies in sted of truth? Are they so blind that they know not what is good? It is bycause they haue turned their backs vpon God, and for that there is in them some maliciousnesse, some hypocrisie, or some carelesnesse. Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill: it is bycause we haue not had so good regard vnto God [ 40] as becommeth vs, when he was redy to teach vs familiar∣ly ynough. Marke this for a speciall poynt. But whensoe∣uer we bee so caried away as wee haue not the spirite of wise dome, but do euen allow of the euill, yea and cherish it, the remedy is for vs to returne, and that we be not wil∣fully bent to continue in the false opinion that wee haue conceyued: except wee will fall intoo the bottomlesse pit whereoutof there is no escaping for such as are so bleared and cannot abide that God should enlighten them: for such manner of men must needes come to the top of all [ 50] confusion. Then let vs bethinke vs to turne head assoone as wee shall haue knowen our fault. For when God she∣weth vs the fauoure to giue vs warning: if wee giue care to him to heare what he sayth, he will not suffer vs to bee led astray by euill continually, but he will bring vs backe agayne into the good way. Herewithall it be houeth vs to marke well how Iob addeth, Returne ye yet agayne and my righteousnesse will appeare. Here he betokeneth two things, The one is, that it is not inough for vs to come to it cere∣moniously, to say, It is true, there is a fault▪ according as [ 60] we see that they which haue fowly offended God, and which haue bin the cause of some suche vnrecouerable inconuenience, the sore whereof required letting of bloud, insomuch that there hath folowed some stumbling and confusion in the Church▪ euen they which haue bene giltie of such a trayterousnesse, shal do no more but come and say: It is true, I haue done amisse. All this is nothyng else but a mockerie. It is well seene with what zeale and with what affection they proceede in that behalfe: name∣ly that they are not minded to retourne vnto God, vere∣ly not to retourne in such sort as it may bee knowne that they repent them. And this is it that Iob ment too shewe▪ in that hee contented not hymselfe to haue sayde once, Turne ye agayne, but sayd Turne ye agayne the second time. The seconde poynte that we haue to marke here, is that when God shall haue discouered our iniquitie that wee haue conceyued some wicked imagination that hath tur∣ned vs away from the good: in the ende it behoueth vs to acknowledge our faulte, that we may returne vnto God. As how? I sayd that by applying this to our owne instru∣ction, wee shoulde haue the easier vnderstanding of it. Some men are to be found, who for a time shall be estran∣ged from Gods truth and from the right way. And why so? For they haue some scrupulousnesse, or some euill o∣pinion, according as the deuill is neuer without thys slight, to trump one thing or other in our way, to the end that Gods word may haue no more sauoure in our tast, and specially that we may be weery of it. And verely whē such maner of folke retourne, there shall be no more ini∣quitie: that is to say, God is mercifull to them, so as he gi∣ueth them the grace to be no more glutted and wery of his word as they were before. Ye see then after what sort iniquitie cesseth when men returne. Neuerthelesse, when they be entred into the good waye, it behoueth them to go on yet further. And how? They must returne yet once more, that is to witte, they must bethinke them, Alas, I had bene a poore forelorne creature had not God had pi∣tie on me: and now that it hath pleased him to take mee to mercy, I referre my selfe wholly vnto him, beseeching him to gouerne me hencefoorth according to his good will. Now when suche men retourne double, then God maketh them to see that which they knew not at the first. And in respecte heereof, lette euery of vs beethinke himselfe, that wee may haue oure recourse vntoo God, praying him that after hee hath once instructed vs in hys truth, he will confirme vs after suche sorte in the same, as we may neuer step out of the right way, and as the deuill may neuer thrust vs aside.

And now let vs cast our selues downe before the face of our good God, with acknowledgement of our faultes, praying him to make vs feele them in such wise, as wee may walke according to his will, and alwayes bee confir∣med more and more in the same grace which he hath gy∣uen vs once already when he called vs to be of hys hous∣hold. And forasmuch as we are so greatly inclined to go astray: let vs pray him to beare with our infirmities, vntill he haue quite and cleane rid vs of them. And so let vs all say, Almightie God and heauenly Father, wee acknow∣ledge our selues, that wee bee not worthy to lift vp oure eyes to heauen, &c.