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

The .xxx. Sermon, which is the first vpon the eight Chapter.

1 BAldad the Suite ansvvered and sayde:

2 Hovvelong vvilt thou holde suche talke? the vvoordes of thy mouthe are as a vehement vvinde.

3 VVill God peruert Iustice? vvill the Almightie deface the right?

4 Thy Sonnes haue sinned, and he hath made them come to the place of their misdeedes.

5 But if thou returne to God betimes, and pray to the almightie:

6 If thou bee pure and right, hee vvill avvake vnto thee, and make the tent of thy rightuousnesse peaceable.

THe better to profite our selues by that whiche is conteyned in this present Chapter: we muste beare in mind what [ 40] we haue declared afore: that is to wit, that Iobs freends vndertaking an euill case, haue notwithstanding good argu∣ments & good reasons. True it is that they misapply thē: neuerthelesse the doctrine is in it selfe both holy & pro∣fitable. So, if we take the things generally that are spoken here: wee shall finde good sentences. And in very deede ye shall see that the principall matter that Baldad preten∣deth, is to maynteyne that God is rightuous in punishing men, and that there is no cause to finde faulte with him. [ 50] And without question, all this doctrine is not only good, but also one of the chiefe articles of our fayth. There is none other faulte in it, but that Baldad will needes apply it to the persone of Iob. For as wee haue seene heereto∣fore, the intent of that holie man was not too blame God, nor too lifte vp himselfe agaynst him: but hee ma∣keth his moane that the miserie whiche hee had indured was to grieuous and heauie for him considering his fee∣blenesse, & yet for all that he ceasseth not to glorifie God still. And so lette vs marke that Baldad had an euill cace: [ 60] but yet in the meane while, that which he setteth downe here is good and rightuous, & it behoueth vs to receyue it, bycause it is fitte for our edification: Like as when he sayeth, that such as pleade after that sorte against God, do turmoyle themselues like the winde in the ayre. True it is that we must leaue the persone of Iob as I sayde afore, and take the thing generally that is contayned here. VVe heare how the wicked and vnbeleeuers do spew out their blasphemies in rayling at Gods Iustice, and it seemeth that they should thunder and lighten. But what? All their woordes are but winde, and they washe away, and they can not reache so high with them as the maiesty of God sheweth it selfe therein. And so in this sentence wee haue to marke, firste that when we heare these blasphemies a∣gainst God, we must not be dismayed therefore, so as we should not alwayes glorifie God. For he cōtinueth whole and sounde as hee was, and men cannot abate his maie∣stie: though they rayle at it with full mouthe, all is but winde and vanitie. Thus much cōcerning the first poynt. As touching the seconde, let euery of vs learne to speake of God soberly, and with all reuerence and humblenesse, so as wee caste not foorth suche a winde as is mencioned here. For although wee be not able to preiudice God by any maner of meanes: yet will not hee fayle to take ven∣geance of them that indeuer too lifte vp themselues after

that sort agaynst him by casting for the proude and pre∣sumptuous woordes. VVhat is to be doone then? If wee haue once settled that thing in our hartes which the holy Scripture teacheth vs: the same will hold vs in true sted∣fastnesse. And afterward when wee speake after the mea∣sure of our fayth, wee shall not onely caste foorth goodly blastes, but God shall be exalted and magnified in all our talke. But now lette vs come to that which is set downe heere for the principall. VVill God peruert Iudgement and right? will the Almightie ouerthrowe Iustice? Here wee bee [ 10] put in mind to yeeld God the honor of beeing the foun∣taine of all equitie and right, and that it is impossible that hee shoulde do any thing that is not good and rightfull. Some can well finde in their hartes to graunt that God is Almighty, but in the meane while they acknowledge him not to bee rightuous as they ought to do. For the one of them must not be separated from the other. VVe muste not imagine that there are things in God whiche can bee deuided one from another. True it is that it behooueth vs too put a difference betweene the wisedome, and the [ 20] goodnesse, and the Iustice, and the almightinesse of God: but yet notwithstanding, in respect that hee is God, all these things must needs be in him at once, and they must be as it were himselfe or his very beeing. Then let vs be∣ware that were surmyze not a lawelesse power in God, as if he gouerned the world like a Tyrant, and vsed excesse or crueltie. But lette vs vnderstande whereas he hath all things in his hande, and is of endlesse power and doth all things, yet notwithstanding hee ceasseth not to bee righ∣tuous. It is true that this rightuousnesse of God is part∣ly [ 30] hidde from vs, so as wee comprehende it not: but yet neuerthelesse, it is of his mightinesse also: and for proofe thereof, are we able to measure it by our with and vnder∣standing? It is certayne that wee cannot. And therefore when we heare speaking of Gods rightuousnesse and Iu∣stice: let vs marke, that although the same bee not fully knowne and manifest vnto vs: yet wee must honor and reuerence it. It is sayde that his deuices are a bottomlesse pit, and that he dwelleth in vnapprochable light, so as we cannot reache so high as to know what is in him. But yet [ 40] neuerthelesse, we must be fully perswaded in our selues, that it is the propertie and nature of God to do all things in perfect vprightnesse so as there is no faulte too bee founde. Nowe then wee see what opinion wee ought too conceyue of God. VVhen worldly folke speake of God, they can well say that hee is the soueraine Creator of the worlde: but yet in the meane season they acknowledge not the thing that is propre vnto him, nor him in suche wise as it is his will to manifest himself vnto vs that is to wit in his Iustice, in his goodnesse, in his wisedome, and in [ 50] all things whereby we may take taste to loue him, to ho∣nor him, and too serue him. And this is the principall poynt that wee must take heede vnto. For what shall we haue gayned by knowing curiously what the Beeing and what the glorious Maiestie of God is: if in the meane tyme wee vnderstande not that thing of him whiche wee ought to feele by experience, and which he declareth vn∣to vs? as when it is sayde that he dwelleth in vs, and that we liue in him & haue our mouing & beeing in him, that his mercie filleth all things, that wee be susteyned by his [ 60] goodnesse, that we haue so much light as he giueth vs and no more, that it is in him to remedie all our corruptions, & that we cānot haue so much as one graine or one drop of rightuousnesse, except wee drawe it out of him who is the welspring therof. Now if we know not these things, what shall it auayle vs to know that there is but only one God, who contayneth all things, & to haue some feeling of his maiesty? VVherefore so much the more behoueth it vs to marke well what is sayd here: that is to wit, that we muste take it for a grounded principle, that Gods na∣ture is rightuous, & that it is no more possible for him to turne aside from right & equitie, than to say that hee can forgo his being, & ceasse to be God. For it is no lesse ab∣surditie to say, that God doth any thing vnaduisedly, than to say that hee is not at all, or to say that his Beeing is di∣minished. And here yee see also how S. Paule reasoneth in the thirde to the Romanes, where hee taketh awaye the slaunder that might be inforced against the doctrine that he brought: how mē are alwaies full of venim to speake euill of Gods pure truth, and to stand checking & reply∣ing against it. Sainct Paule therfore sayeth, Is God vnrigh∣tuous? How should it be possible, that he to whom it belō∣geth to iudge the whole worlde, should not performe all right? He sheweth there by this word Iudge, how all of vs ought too bee fully perswaded, that God is so chare of right dealing, that all that he doeth and all that commeth from him is cōpassed about with that rule. VVee see then that the sayde sentence of S. Paules agreeth with this of Baldads. For vnder this terme God, Baldad cōprehendeth Iustice and rightdealing, and so doth he afterwarde vnder the woorde Almightie. And it is as muche as if hee had sayd, Can we spoyle God of that thing whiche is so knitte into his beeing, as they cannot by any meanes be put a∣sunder. It were as much as to abace him vtterly, and too pull him out of his seare, and to bring him to nothing, if a man woulde pleade agaynst him as though hee were not rightuous. In steade of setting downe the woorde God alone, or of ioyning the title of Almightie too it: Sainct Paule alledgeth the office of him: that is to wit, that God is the iudge of the world. And hee is not a Iudge after the maner of those that are brybed and corrupted, as wee see mortall mē are, who being well aduaūced to great estate and authoritie, doo notwithstanding abuse the same full oft: But it is not so with God. And why? For, his be∣ing Iudge of the worlde, is not by good happe, or by ele∣ction at auenture, or by sute, or by purchace: but it is inci∣dēt to him by nature, he is no sooner God, but he is im∣mediatly iudge therwithal. Seing thē that the cace stādeth so, let vs not cōceyue ought of him but all rightuousnesse being well assured that his will is the soueraine rule ther∣of. Furthermore (as I haue sayde) this rightuousnesse cannot be so knowen vnto vs as we should be able to de∣cypher what is in it, that when soeuer God shall woorke ought, wee shall see the reason why. And doubtlesse it is no reason that it shoulde bee subiect to vs, or that wee shoulde desire too haue it an vnderling too our capacitie. Then if wee finde not that thing to bee good whiche hee doeth, whither shall wee go? what a presumptuousnesse shall it be for mortall creatures, (I say) for poore worms of the earth, to be desirous to compell God to make thē to knowe what his workes are, and to giue their verdit of them? But cleane contrarie, although God conceale the

reason of his dooings from vs: and that wee thinke his workes straunge, so as it seemeth to oure vnderstanding, that wee haue cause to pleade against him: Yet must we honour his secrete and incomprehensible iudgementes, and gather our wittes too vs in all humblenesse, too say, Beholde, it is true that as nowe this seemeth to vs to bee able to preuaile against God. And so without any further replying, we must hold it for a sure conclusion, that God is righteous. For asmuch then as we see now but in part, yea euen as it were in a glasse and darkely: let vs wayte [ 10] for the day wherein we shall see Gods glory face to face, and then shall wee comprehend the thing that is hidden from vs as now. Yee see then after what maner it is Gods will to exercise our faith: that is to wit, hee will haue vs too confesse his rightuousnesse too bee suche as no mans witte may finde fault with it or carpe against it. I say hee will haue vs too confesse this, although wee perceyue it not, nor haue any full knowledge of it, and although e∣uery man haue his reason to dispute with God why hee doth so. Albeit then that we see not the things with our [ 20] eye: yet must wee haue the humblenesse to yeelde vnto God that which belōgeth vnto him. And if we do other∣wise, it is all one as if wee would (so farre as in vs lyeth) bring his euerlasting Beeing vtterly to nought. But if we haue this well printed in oure hartes: it will bee a good beginning aforehande to submit our selues in suche wise vnto God, as although he scourge vs & hādle vs rough∣lyer than we would be: yet notwithstanding we shall be pacient in our aduersities. VVhy so? For he that fretteth at his aduersitie, must needes be made to know what it is [ 30] to lift vp himselfe against God. And he cannot take pritch agaynst God, but he must also set himself against all right and equitie. And what els shall bee the ende of suche a cace, but confusion and decay? Beholde then a brydle to holde vs still in pacience: namely the knowledge which wee ought to haue of Gods rightuousnesse. For by stan∣ding so against all right and equitie, we fight to our owne dānation. And when we chafe at our aduersities, we wage battell against God, and woulde ouerthrowe his Iustice and bring it to nothing, as neere as we can. Yet notwith∣standing [ 40] it behoueth vs to go on further, if wee will bee rightly pacient. And why so? bycause we shall bee neuer∣thelesse tempted to despayre though wee haue knowne the rightuousnesse and Iustice of God. Looke vpon a poore sinner that feeleth himselfe pressed too the vtter∣most: well hee will confesse (yea euen vnfaynedly) that God is rightuous in punishing him: but yet it seemeth to him that he shall perishe, & that there is no forgiuenesse to bee looked for in his cace. Yee see then how he which is visited by the hande of God may fall into despayre, [ 50] notwithstanding that he acknowledge God to be ryght∣tuous. And in good fayth wee see what is happened vnto Iob. True it is that hee was not vtterly destitute of pacience: but yet he ceassed not to bee tormented with horrible passions, as wee haue seene heretofore and shall see hereafter. And certainely, hee doubted not at all that God was rightuous: but hee had an eye to his owne in∣firmitie, [saying in himselfe:] Lorde I am frayle, and yet neuerthelesse, thou vtterest thy strength against me: and what am I? It seemeth that thou arte minded heere [ 60] too thunder agaynste mee sillie creature whiche am lesse than a worme. Yee see now wherewith Iob sounde him∣selfe greeued and vexed: namely, that he coulde not (at the firste brunte) taste howe God succoured him in the middes of his rigour: and afterwarde would giue him a happie ende of it, so hee taryed his leysure. Verilie Iob had some feeling hereof: but yet he is so combered with heauinesse, as hee coulde not ridde and dispatch himselfe of it at the firste brunt. Yee see then that Iob is partlye vnpacient: And notwithstanding that he be set foorth to vs as a mirrour of pacience: yet are his afflictions so ve∣hement, that hee quayleth. VVhat is the reason? It is bicause hee hath not suche a sauour of the fatherly care that God hath of him, as is requisite. For this cause I haue sayde, that to knowe Gods rightuousnesse and too bee fully persuaded of it, is a meane too bring vs too pa∣cience: howbeit that wee muste matche another article with it, that is to witte, wee muste alwayes thinke that God in afflicting vs doeth not ceasse too loue vs, yea and that hee will procure our saluation what rigour soeuer he vse towardes vs, so as all our afflictions shall bee assuaged through his grace, and he will giue them a gladsome end. And after that Baldad hath spoken so, he addeth, Thy chil∣dren haue sinned, and God hath sent them too the place of theyr iniquitie. But if thou returne too him betymes, hee will wake towardes thee, or hee will make prosperitie come agayne. Hereby hee meeneth that God hath set a fayre looking∣glasse before Iobs eyes, to the intent hee shoulde not ad∣uaunce himselfe any more, nor play the horse that is bro∣ken looce, seeing that they which are stubborne agaynste God do come to confusion, & must be plunged into per∣ditiō for euer. Secōdly there is a promisse, that God doth still wayte, & would fayne draw him backe to repētance, & therefore, that he ought to make haste while time ser∣ueth for it. Thus thē ye see the two poynts that are tou∣ched here by Baldad. But I haue told you before, how he misapplieth it to the person of Iob. VVhy so? It is an e∣uill cace well handled. Therefore let vs take the same for a generall lesson, to the end that euery of vs may apply it to himselfe in his degree & according to his necessitie. It is sayd here, that God punisheth such as are stubborne a∣gainst him: and hereby his meening is to humble vs, that we might not giue the bridle to the infirmity of our flesh, as our maner is to be too licentious. VVhen we come to taking a stomake agaynst God, wee make lesse difficultie in it than if wee shoulde incounter with our inferiour or with our equall. Behold (I say) the diuelish boldnesse that raigneth all the world through: which is, that the party which will be afraide of a mortall creature, and wouldbe loth to offend him, will anger God boldely and without remorse of conscience. And therefore lette vs remember well this lesson that is shewed vs heere: that is to witte that when soeuer and as ofte as God punisheth the wic∣ked, or executeth any horrible vengeance, it is to the in∣tent that wee shoulde stoupe with our heades, that bothe great and small shoulde haue their mouthes shet, and that wee shoulde no more presume to come pleade agaynste God, but assure our selues that it shall happen vnto vs as it did vnto those whome we see to perishe after that sort, if wee follow them. And heere yee see why it is sayde in the holie Scripture, that God teacheth men rightuous∣nesse by executing his iudgementes. Heereby the Pro∣phet

Esay sheweth that so long as sinnes abyde vnpu∣nished, men do harden themselues and make a sport at it: they thinke they be scaped out of the iudges hand: to be short, there is neither feare nor modestie in them. But so soone as God settes himselfe downe in his iudgement seate, and sheweth examples of his iustice, we bee out of conceyt, and wee conceyue such a fearefulnesse, as wee sinke downe vnder it, and that serueth to bring vs backe againe. Lo howe the iudgements which God executeth vpon the wicked ought too serue for our instruction, too [ 10] to the intent that euerie of vs yeelde himselfe vnder hys hande. And this is it that is sayde likewise in this Text. Truely wee ought not too determine whether Iobs chil∣dren were reprobates or no: and it is a more likelyhood that God sent them onely a temporall punishment, too saue their soules for euer. For we haue seene heretofore the concorde that was betwixt them: and the scripture speaketh not of them as it doth of the sonnes of Elie. On the other side wee see that Iob made solemne Sacrifizes when the course of their feasting was come out: and there [ 20] is no doubt (as it hath beene declared) but they were counselled to aske forgiuenesse at Gods hand, and dout∣lesse they woulde haue ioyned with their father in so do∣ing. So then we cannot determinately say of Iobs chil∣dren, that they were reprobates, and we knowe that of∣tentimes God taketh euen the cheefe of those out of this worlde by violent meanes, whom he hath chosen and or∣deyned to saluation, howbeit that he handleth them after such a fashion, as the chastizement which he sendeth them turneth to their welfare. Also mens bodies must perishe [ 30] for a tyme, that their soules may be saued for euer. Ther∣fore it may bee that the like befell to Iobs children. But (as I haue sayde alreadie) we must not haue an eie to per∣sons heere: wee muste not onely receyue the doctrine: which is, that as oft as God stretcheth out his arme too punishe the sinnes of the worlde, there is none of vs all but he ought to tremble. And whensoeuer we shall haue missebehaued our selues vnto God, knowing that he cha∣stizeth vs by other mens harmes, and there beholde and after a sort feele howe terrible his wrath is vpon all such [ 40] as aduaunce themselues to resist him. And here yee see why Saint Paule turning his speach to the faythfull, saith: Be yee not deceyued by vaine wordes: for by reason of these things is Gods wrath wont to come vppon the vn∣beleeuers. True it is that men flatter themselues by dis∣countenancing of their sinnes, according as we see howe these diuelish scoffers and iesters doo cloke them at thys day, so that nowe a dayes if a man speake of Lecherie, it shall be made but a tricke of youth. O, it is of nature: and if a man speake of drunkennesse, [answere shall be made] [ 50] God giueth wine, and will hee not haue vs too be merrie with it? ye see then after what maner men become bru∣tish and spewe out their blasphemies agaynst God, and howe they seeke nothing else but shiftes to flatter them∣selues in their owne faults and euill doings. And for this cause Saint Paule sayth, My friends let not men deceyue you with such Heathenish talke. Hee sayeth not, for the wrath of God shall come vppon you, you shall be ouer∣whelmed by it: but he sayeth, learne to know that which God sheweth, ye haue verie fayre mirrors. As oft as God [ 60] chastizeth the whoremongers, the vnbeleeuers, the dis∣obedient, the stubborne, and all such kinde of folke: hee meeneth too shewe you that no euill escapeth vnpuni∣shed. So then preuent ye his vengeance, and tarie not till he fall vpon you, but profite your selues by the instructi∣ons that he giueth you a farre of. Thus much concerning this sentence, wherein the correction that God sendeth is set afore vs, to the ende we might knowe that God sen∣deth all Rebelles to the place of their iniquitie. And true it is that some are to be founde so foolishe and madbray∣ned, as they could finde in their hartes to maintayne the cace of the wicked agaynst God. But so soone as God shal lay his hande vpon his creatures, let vs learne to confesse that he is rightuous, notwithstanding that we knowe not wherefore hee doth it. And this is according to that wee haue declared more at large alreadie, namely that if any notorious sinnes bee punished before our eyes, wee must vnderstand that God warneth vs, and setteth them before vs as liuely pictures, according as Saint Paule speaketh in the tenth Chapter of the first Epistle to the Corinthes: so as if we see a man that is full of blasphemies, and a despi∣zer of God, that will by no meanes abyde, neyther yoke nor discipline, but is altogither awlesse: if we see a world∣ling, a lechour, a riotter, or a person of lewde and loce life: if we see a drunkarde: or if we see a naughtie packe that seeketh nothing but to deceyue one, and too spoyle another of their goodes: and if God performe and exe∣cute [vpon such a one] the vengeance that hee declareth in his lawe: let vs assure our selues that it is a good war∣rant that wee must not dally with him, nor surmise that the things which hee hath vttered with his owne mouth are but scarebugges for little babes, seeing that the effect of them is matched with them. And if wee see not an ap∣parant and visible cause, let vs neuerthelesse vnderstande that if God vse neuer so great rigour, yet must not wee therfore be inquisitiue and say, why doth he so? we know not, neither must we presume to knowe, so long as we be in this worlde. Ye see then what we haue to marke and to beare in minde: that is to wit, that when we see the cala∣mities and afflictions which God sendeth in this worlde, we must looke if there be any euident signes, to the ende we may learne to yeelde our selues conformable vntoo God, and to submit our selues vnto him, yea and that e∣uery of vs may examine himselfe, that he be not wrapped in the like condemnation. Nowe let vs come too the se∣cond poynt: which is, that if God visite vs in this world, and make vs to pine away: although we bee oppressed so mightily that our life shall bee more tedious and bitter to vs than a thousand deathes: yet notwithstanding hee still giueth vs time of repentance, and if we returne vnto him out of hande, we shall finde him throughly readie too re∣ceyue vs, and that be will make the dwelling place our righ∣tuousnesse peaseable: yea verily if wee come vnto him with prayer, and bring a pure and rightmeening heart with vs. Beholde a verie good and profitable lesson. For thereby men are put in minde to acknowledge the gracious good∣nesse that God doth to them, and the fauour that he she∣weth them in that he suffereth them not too be quite cut away at the first blow: but letteth them alone still in this life. True it is that such a languishing as Iob was in, will be farre harder and grieuouser than death: and wee see also that when Iob looketh no further but too his owne

state, hee coulde finde in his heart to bee hanged (for yee see he hath so spoken:) but in the meane season if we cast our eye vpon the ende that God ameth at, and vpon the marke that he setteth before vs also: then shall wee finde that all our sorrowes are asswaged. And why? wee shall feele that he hath yet still pitie vpon vs. Put the cace that a man feele here as it were his hell, and that in steade of being comforted, he haue the horrible terrour of feeling God to be agaynst him and to be his mortall enemie, and that herevppon hee haue as it were a fire burning in his [ 10] minde: well, when a poore man feeleth such anguish, and therwithall do in his person suffer on the one side slaun∣der, and on the otherside so great paynes and assaults as shall be intollerable: true it is that this sayde poore man may at the first brunt wishe and desire death, in so muche that he would require no better than too passe throughe fire, water, and swoorde: according as wee see howe our Lorde Iesus Christ sayth, that such as are ouertaken with this dread of God, woulde haue the mountaynes to fall vpon them, and that the worlde shoulde be turned vp∣side [ 20] downe to ouerwhelme them. But what for that? If we enter into consideration too say, I perceyue that my God doth here offer me his mercie, and that his meening is that I shoulde draw nie vnto him: that as oft as we bee scourged at his hand, he calleth vs to him with sweete and amiable voyce, incoraging vs to come too him, with assu∣red promise that he will shewe himselfe gracious and pi∣tifull towardes vs: that is a sufficient thing to assuage all our heauinesse. Then seeing the cace standeth so that in our griefes we haue still some hope left vs: ought we not [ 30] in such wise to accept the good that God doth vs, as wee may feele some ease of the burthē of our miseries, though it be neuer so excessiue, and that it seeme that our shoul∣ders are no more able to beare it? VVee see nowe howe profitable this lesson is to vs, when we haue the witte to make it our owne: that is to wit, that in the end we know that God doth still leane vs a remedie to serue our turne with, so as our diseases shall not be incurable, at leastwise if we haue recourse vnto him. Herevpon we must gather a generall sentence: That is too witte, that God doth still [ 40] pitie men when he chastizeth them for their sinnes, and that hee neuer vseth so great rigour, but that his mercie is continually mingled there with. And why so? for they be as it were summonings to make vs appere before him, too the intent that in feeling him too be our iudge, wee shoulde flee too his infinite grace and mercie, not doub∣ting but that he will shew himselfe a father to all suche as shall haue their recourse vnto him. And hereby a man may see the vnthankefulnesse of the worlde. For the af∣flictions are vniuersall, and there is not the man that hath [ 50] not his portion in them after his rate: wee passe not through this present life, but that God chastizeth vs ma∣ny wayes: I say, euery of vs seuerally and all in generall: we see how God visiteth vs: And yet in the meane while who is hee that thinketh vpon his returning vnto God? The number of them is very small and thin sowen. Then know we how vnthankfull we be, that although God call vs to him and be loth that we should perish: yet we be so stiffenecked, as we shake off all the warnings that he gy∣ueth vs. But this doctrine must also profite vs further to [ 60] make vs trust in God, and although we be persecuted in this worlde, yet notwithstanding hee leaueth vs not here by lowe, without calling of vs continually vnto him. And he will not haue vs to be disappoynted when we shall bee come to that poynt, so our comming thither be to haue al our recourse vnto him. So then let vs hardily trust that our God will be mercifull to vs, and lette vs thanke him that he hath not taken vs out of this present lyfe at the first blowe, but hath giuen vs leysure too bethinke vs of our sinnes that we may be sorie for them and returne vn∣to him. But nowe let vs come to the comfort that is set downe heere. If thou come too him betymes, and seeke him with prayer, if thou be right and pure: bee will awake to thee. This is added purposely bicause men cōtinue stubborne, and although God prouoke them to returne into the way of saluation, yet they passe not for it. Lo why it is pur∣posely sayd that we must not kicke so agaynst the pricke, as wee shoulde play the restie iades or become blockishe. To be short, wee must haue the forwardnesse which God commaundeth, according as it is sayde that we must come to him betymes: that is to say, wee must make no delay by dryuing off the time, as we see these vnthriftes do, which mocke at God. O (say they) there needes but one good sigh. As who should say they had their life in their sleeue, and that they were warranted a certaine time too liue in the worlde, and more ouer, as though repentance were in mans power, and that he coulde turne againe at his owne pleasure when he listeth, and that the same were not the speciall gift of God. But [in deede] it is so holy and pre∣cious a thing, as it behoueth vs not too let it go so good cheape. Then let vs consider that the worlde goes al∣wayes backe, and would play the euill detters, who when they haue gotten any long day of payment, sleepe with∣out care till the terme bee come. Euen so (I say) play the worldlings: when God lengthneth their liues, wayting that they shoulde repent: they will neuer thinke vpon it till the houre come that they perishe with shame. To the ende then that we may not doo so: it is sayde that wee must returne vnto God betimes. To be short, heere are three things which wee must marke well. One is, that so soone as God visiteth vs, we must returne to him out of hande, and not tarry from day too day till to morow. Marke this for one speciall poynt. The seconde is, that wee muste come too him wyth prayer, condemning our selues in our offences, that wee maye obteyne forgyue∣nesse and mercie at his hande. The thirde is, that oure prayers muste not bee made in hypocrisie, but that wee must bring a pure and right meening heart. Thus yee see the three things that are propounded too vs here. True it is that wee cannot dispatche them all three as nowe: how bee it too the intent we may haue an abridgement of the whole doctrine that I haue declared, it behoueth vs too haue these sayde three poynts well imprinted in our mindes. To be short, let vs learne too humble our selues vnder the mightie hande of God, as the Apostle exhor∣teth vs. And herevpon let vs consider that he is rightu∣ous, yea euen in suche sort, as when hee shall execute the roughest of his iudgements vpon vs, we may not ceasse to confesse that hee dooth all things rightfully and vnpar∣tially, so as we may haue our mouth she••, and not alledge any thing agaynst him. And not onelye let vs acknow∣ledge this rightuousnesse or iustice too bee in God: but

also [let vs so doo it] as we may take profite by it, that is to wit, when he punisheth the rebelles, and the despysers of his Maiestie, and such as are vtterly past mendment: Let vs assure our selues that hee calleth vs home vntoo him. Therefore it behoueth vs not to tarie till hee smile vpon vs. But let vs take this for our learning, and let it teach vs rightuousnesse, according too that which I haue alledged out of the Prophete Esay. And specially when it shall please God too stretche out his hande vppon vs, and to smite vs, let vs not be wearie of his correction, as [ 10] the Apostle sayeth in the Epistle too the Hebrues. But aboue all sith we knowe that God calleth vs, let vs come vnto him yea euen betymes, and therewithall let vs bring vntoo him a pure and right meening hart, beseching him too forgiue all our faultes: and after the example of Da∣uid, let vs desire him to clense vs from all our spottes, according as it behoueth vs to be washed by him, that we may present our selues before his face in such purenesse as he commaundeth.

And now let vs fall downe before the Maiestie of our good God, with acknowledgement of the innumerable offences which wee ceasse not too commit dayly agaynst him, praying him to make vs feele them better than wee haue done, that we may be sorie for them, and that in re∣turning vnto him, wee may giue him the glorie that be∣longeth too him, so as wee may bee confirmed more and more in his holy grace, and in the obedience of his lawe. And so let vs say: Almightie God, &c.

The .xxxj. Sermon, which is the seconde vpon the eight Chapter.

This Sermon conteyneth the rest of the exposition of the fifth and sixth verses, and then as followeth.

7 Although thy beginning vvere small, thy last state shall bee greatly increased.

8 Inquire (I pray thee) of the former age, and dispose thy selfe too bee taught of thy fathers.

9 For vvee are but of yesterday, vvee bee ignorant, bycause our dayes are but a shadovve vppon earth.

10 Shall not they teach thee plainly, and vtter vvordes out of their hart?

11 VVilla Rushe grovve but in moyste grounde? or can the grasse of a marishe grovve vvith∣out vvater?

12 Althoughe it bee in his freshnesse and vncutte dovvne: yet shall it vvyther before any other hearbe.

13 Euen so is it vvith all such as forget God, and the hope of the hypocrite shall perish.

FIrst we haue to gather the sūme of that which hath bin expoun∣ded alreadie: which is, that when wee haue done amisse, and God chastiseth vs therfore: he will al∣wayes be ready to shew vs mer∣cie, if we call vnto him. And it is expresly said, that we must make [ 40] hast to come to him, least we ab∣use his pacience, as wee see these mockers do. And after∣ward there is added that we must Sue vnto him with a right meening & in purenesse. This Suing importeth that we must cōfesse our sinnes: & the worde purenesse betokeneth that it must be don vnfaynedly. Now then we see, that by this promise god allureth vs to himselfe, & is desirous to draw vs to him, as if he should say, will men needes perish wil∣fully when as I am ready to receiue them to mercie, not∣withstanding that they be in the high brode way to dam∣nation? [ 50] Therefore let vs marke well that sith God openeth the gate so vnto vs, we be double worthy of damnation, if we come not vnto him. VVe know well inough that des∣payre is the cause of the hardning of the most part of such as giue themselues to vnthriftinesse, and makes them too play double or quit (as men say:) but whē as God sheweth vs that his mercie shal alwayes be readie for vs, ought not that to moue vs? Then let vs marke well the promise that is conteyned here, and therewithall make hast, seeing it is Gods will that we should not driue off, nor delay our cō∣ming [ 60] vnto him. VVhen God prouoketh vs to thinke vp∣on our sinnes, let vs not delay our repentance till to mor∣row. And aboue al, whē this voice of God (Come) soundeth from heauen: let vs not hardē our harts, as it is sayd in the Psalm: but rather let vs do as is said in the Prophet Esay▪ Seeke the Lorde while he may be founde, call vpon him while he is neere you, and let the wicked man leaue him own wayes. For as it is said againe in another text, Behold [now is] the fit time, these are the dayes of sauing, when God exhorteth vs to repentance. If we forslow: the occa∣sion wil slip away, & it shall abash vs when the gate shal be shet against vs. Ye see then how it behoueth vs to put this Hasting in vre. And let vs marke wel that in our comming vnto God, we shal gaine nothing by bringing our excuses. For if we haue but one worde to lay for our selues, God (as we shall see hereafter) shal haue a hundred, yea a thou∣sand articles against vs to condemne vs. Then let vs come to God with prayer, as it is said here that we must sue vn∣to him. And this importeth a plain and pure confessing of our sinnes: that is to say, that with our cōfession (when we shall haue sayd I haue sinned,) there must also follow re∣pentance. For we shall see many that will neuer sticke to say that God hath done rightly in punishing them, & that their faults are as grieuous and grosse as any mens: but yet they will fall to their old byasse againe strayght wayes. If God hold their nozes to the grindstone by some sicknesse or by some other crosse: then they make fayre promises. But assone as Gods hand is withdrawne from them: they shewe playnly how there was nothing but dissimulation in them. Therefore whereas wee are here commaunded

to confesse our faults: let vs marke well, that wee must haue the sayd purenesse and vprightnesse, which is to cō∣demne the euill, in reconciling our selues vnto God. And heere is shewed the fruite [that insueth] when wee shall haue obteyned grace: which is, that God wil make the dwel∣ling place of our rightuousnesse to prosper: as if Baldad should say, that when God is at one with men and recey∣ueth them to mercie, he leaueth them not there: but ma∣keth them too feele the effectualnesse of his mercie and loue. God pardoneth not after the maner of such as pro∣test [ 10] that they forgiue the faults that men haue committed agaynst them, and yet in the meane while (if they be able too reuenge) sticke not too cracke their credite, when they spie occasions: saying, Hath such a one to doo with me? and he shall finde that he hath done me displeasure. Here ye see an euill maner of forgiuing. God deales not so. But when he telleth vs that our sinnes are forgiuen: immediately hee addeth the effect of his forgiuing, by making vs to feele his goodnesse in blissing and prospe∣ring vs. And heere is expresse mention made of the ha∣bitation [ 20] of our rightuousnesse, for two causes. The first is that Gods grace may be the better vttered, so as it shall shewe it selfe not onely towardes our persones, but also towardes all our house. If God hauing pitie of a man, do cause him to feele it both in bodie and minde: it is verie much alreadie. But if God extende his goodnesse yet further, so as a man is blissed in his children, in his cat∣tell, and in all his household: doo yee not perceyue yet a larger proofe of his goodnesse? Yee see then howe it is sayd here, that God maketh that mans dwelling to pros∣per, [ 30] which returneth speedely vnto him. And this dwel∣ling is called the tent of Rightu usnesse, to the intent to put vs continually in remembrance, that when we come vnto God, it must be with the said rightmeening and purenesse whereof mention hath bene made erewhile. And on the contrarie part, when we see that God persecuteth vs: let vs know that we haue the wood within vs too kindle the fire withall, and that we (I say) haue heaped vp the matter of it within vs by our sinnes. And why so? For if rightu∣ousnesse were dwelling in our houses (that is to say, if both [ 40] we and our houses were well ordered:) it is certaine that Gods grace would preuent vs, so as we should feele no∣thing but all goodnesse and rest. Therfore if God scourge vs and sende vs afflictions: we must blame our sinnes for it. Thus ye see in effect, what wee haue too make heere. And moreouer that which hee addeth, serueth yet fur∣ther to confirme this present matter: that is to wit, That if our beginnings be small, God will increase the more and more. This is added for the nonce, that men shoulde not mea∣sure Gods grace by that which they perceyue. For here ye [ 50] see what the cause is that maketh vs faint harted, and too haue a slender hope: namely bicause we haue an eie to the worldly meanes, and thervpon make our cōclusion what shall become of vs. Beholde, if a thing be in such state or such: such a thing or such a thing shall be the meane of it, and we consider not that it is easie for him to helpe vs, we are of opinion that the thing is vnpossible. Now then we see howe the holy Ghost ment too correct the frowarde iudgement that is in vs, in that we imagin of Gods grace after our owne capacitie, and by that which we are able to [ 60] see. Contrarywise it is sayde, that God hath wonderfull meanes and incōprehensible to vs, to augment that which seemeth to be very small: and notwithstanding that wee were as good as at deathes doore, so as it might seeme we should neuer be plucked out of our miseries: yet shal God well finde some good way out of them. This cannot bee perceyued at the first: his intent is also to bring vs lowe, to the ende we may learne to flee too him for refuge. For what would become of vs, if that were not? How should our fayth be exercized? If we make our reckening to say that God wil worke according to that which we conceiue by the inferiour causes of this worlde: wherein shall Gods power be knowne? wherein shoulde his sayd grace be so wonderfull, as to make vs amazed at it? As in deede it is sayde in the Psalme, that when God guideth his in sauing them, it is as it were in a dreame: and the matter is so straunge, that euerie man is astonied when hee be∣holdeth that which was not looked for. So then let vs marke well, that when our sinnes shall haue sent vs downe to the bottomlesse pitte, so as wee may thinke our selues vtterly shette vp in despayre: wee must fight against oure owne vnderstanding, and conclude that God can well skill to increase the things that are small. For (as the scrip∣ture saith,) it is his office and peculiar propertie to cal that which is not, as though it were, too the ende to giue vs a newe beeing which wee haue not. Lo what wee haue to gather of this streyne. Nowe to giue authoritie to his talke, Baldad sayeth, Aske the yeares of olde time, and de∣spose thy selfe too inquyre of the fathers. VVhereby hee dooth vs to vnderstande, that the thing which hee hath spoken, is knowne to bee true by all experience of long time. Inquyre (sayth hee) not onely of them that liue at this day: but of those that are departed long ago. Searche from age to age, and thou shalt finde, that God neuer re∣iected such as come vnto him: and that their expectati∣on was neuer superfluous nor vnauaylable, verely if they sought him without dissimulation. And afterward he ad∣deth, VVe are but of yesterday, we are vnskilfull, for our dayes are but a shadow. But the fathers will answere thee, and speake in the strength of their heart, that is to say, in suche wise as thou shalt haue a full resolution, and a stedfast ground and reason which shall not come from the tip of the tongue, but from a well foreconsidered vnderstanding. VVhen Baldad speaketh here of the fathers: no doubt but hee meeneth the former experience of all times, as wee haue touched already: and he speaketh not only of the old mē that liued at that time, but also of suche as were alreadie dead. A man will perchaunce demaund how [it should be done?] was it possible for Iob to go too bee instructed at their handes? The answere is easie: namely, that it is not ment of the men, but of the things that had bene done in the time of them, accordingly as their stories do witnesse vntoo vs. Beholde, Baldad ment to say thus: I bring thee not an vncouth doctrine, for when thou shalt haue made a long back search, euen from the creation of the worlde, thou shalt finde that God hath alwayes wrought after the same maner: that is to wit, that so soone as men haue re∣turned from their iniquities, God hath reached them his hande, and the gate of saluation hath beene opened vntoo them: this (sayth he) shalt thou vnderstande. Also this in∣struction is verie profitable for vs: namely that wee must not shette our eyes agaynst that which God sheweth vs,

and hath shewed vs in all times of the world: but rather we must consider the things that haue beene done in for∣mer times, that wee may applie them too our owne vse. True it is that as men giue themselues too vanitie, they cannot gather their wittes vnto them, to applie them to such a studie, except God compell them therevnto. And heere yee see the cause why Dauid protesteth, that when he was afflicted, hee called too remembrance the former yeares of olde time, and bethought himself of them. And therefore wee must lay this for a grounde: namely, that [ 10] wee bethinke vs well of Gods workes, and not onely of those which wee haue seene in our owne time, but also of that which hath beene reported to vs of olde. It hath alwayes bin Gods will, that there should be stories to the ende that the remembrance of things might be preserued by that meanes. And notwithstanding that men take pleasure in reading of stories: yet is it but a vaine spor∣ting of themselues, bicause they applie not the matters of all former times too their instruction, whiche are a true schoole to teach vs to rule our life. For there we beholde [ 20] Gods iudgements: there wee beholde howe he hath as∣sisted such as fled to him for succour: and specially howe he hath confirmed his gracious goodnesse, insomuch that although all men were faythlesse, yet hee reserued some men to the knowledge of his truth, howbeit that the full time was not yet then come. To be short, if our eies were cleare and cleane, & not so dimmed as they be: we should see that Gods workes are a deepe sea and bottomlesse pit of wisdome. Then if we minde to bee well setled in good doctrine: let vs learne, not only to looke a foot or twain [ 30] before our nozes (as men say:) but also to stretch out our wits to that which happened before we were borne. And aboue all things, we ought to bee moued so to do, foras∣much as we see it hath pleased God, that there should be as it were a glasse, wherein wee might beholde, after what maner he hath in all times preserued and mainteyned his Church since the worlde was made, by strengthning the good men to fight agaynst all assaultes: and finally how he hath chastized his owne children, yea and double correc∣ted them when they became hard harted: insomuch that [ 40] when he hath admonished them by his prophets & they haue continued in stubbornnesse: they haue bene faine to feele a greater and more excessiue rigor. Insomuch then as we see these things, and that God hath so prouided by his prouidence in this behalfe, that the thing which might haue bin buried, is now laid afore vs for our instruction: I pray you ought not we to exercise our selues therin the more earnestly? Then let vs beare in mind, how it is sayd here, that we must aske of them that haue liued afore vs: howbeit not of their persons, for we haue no accesse too [ 50] the dead, neither is it lawfull for vs to seeke to them for counsel: God hath not ordeyned thē to be prophets, fur∣therforth than by the seruice which they did in their own time. S. Peter, S. Paule, and the rest of the Apostles, & the Prophets speake vnto vs at this day: but that is by theyr writings which are immortall. As for their persons, God hath withdrawne them from our companie. Yet must we aske of the time wherein they liued, and we must also fo∣low the records which they haue yelded of Gods works, and thereby learne to bee established in his feare. But the [ 60] reason that must moue vs most of all herevnto, is added when Baldad sayth, That we bee but of yesterday, and are ig∣norant, bicause our life is but a shadow. True it is that this present text may bee expounded twoo wayes. There are which think that Baldad ment to say, ô I know thou wilt not esteeme that which I can bring of mine owne: thou wilt say I am not so old, that mē shuld giue ear to me as to a wise man. VVell, put the cace that my saying be nought worth, bicause my person is not agreeable therevnto: yet shalt thou finde, that the olde men will tell thee as much. And I set downe this interpretation, bicause it may go for good. Howbeeit if all things bee neerly looked to, it will appeere that the plaine meening of this text is, That Bal∣dads mouing of Iob to inquire of the time past, was by∣cause that if we looke no further than before vs, it shall be to small purpose. True it is that the verie same which God sheweth vs from day to day, is ynough for our in∣struction: so as there shall neede no other processe too make vs vnexcusable, than that which wee shall haue per∣ceyued in one yeare or in twoo, yea or euen in one day, God sheweth vs so many things, as there remaynes no more excuse for vs, neither can we alledge, I neuer wist of this, God neuer gaue me knowledge of this. I say we see ynough before our eyes for our instruction. But such is our slothfulnesse, as God had need to chawe our morsels to vs aforehand, and yet shall we haue much ado to swal∣lowe them downe when they bee so chawed, as the pro∣uerbe sayth. Lo here wherefore hee giueth vs knowledge of the time past. As for example. If we despise all that is come to passe before our birth, and say, ô I shall bee wise ynough by considering the things that we see of our own life: was it Gods will that the presidents which he giueth vs of the time so far past, should be to no purpose? VVhē the scripture telleth vs, that euer since the creating of the world, God hath gouerned men, chastized them for their offences, pitied them, and with his goodnesse continually surmounted the naughtines of those that had don amisse: and that aboue all things he had defended those that were his, & succored thē in their afflictions: seing that God frō age to age discouereth things so greatly for our behoofe: wil we haue eueriwhit of it despised, & thrust vnder foot? do ye not see too villainous an vnthankfulnesse, when we thrust farre from vs, the thing that is more thā profitable for vs? Let vs mark then that this is the very thing wher∣vnto he that speaketh (namely Baldad) hath pretended to bring Iob. And therfore shal it grieue vs to inquire of the things that are for our welfare? Let vs consider a little of our owne age. VVhat are wee? VVee are of yesterday. VVhen men haue cast vp their account throughly: they are but as Snayles, which vanish away out of hande. True it is that a man may liue fiftie or threescore yeares, but yet must we come backe to that which is sayde in the song of Moyses, namely that before God, a thousande yeares are but as one day, and therefore that a mans life is but as a dreame that is past alreadie. If wee considered well the shortnesse of our life, howe it glydeth away as a shadow: it is certaine that wee woulde be so much the more dili∣gent to inquire after things past. And why? For wee are ignorant if we looke no further than too the sayde short∣nes of life. But Gods wil is that the things which haue bin done before we were borne should be as it were present with vs by storyes, and by that which is left vs in them.

Yee see then howe gracious God hath shewed himselfe towardes vs, in that he hath gathered all tymes together, and brought too passe, that a man which liueth but fiftie yeares in this worlde, may bee able to comprehende fiue thousande yeares that were before him, and too dispose them, put them in order, and know them. Yee see howe long time slipped away afore the floud. Verie well, how went things then? Howe hath God wrought since the floud? VVhen it liked him to prepare himself a Church, after what manner did hee gouerne it? Howe did the [ 10] faythfull behaue themselues whiche were persecuted for witnessing the truth? Afterwarde, when faultes were crept in, howe did God redresse them? Againe, howe did the Churche continue in hir state, after it was set a flote? I say wee may see all these things as it were before oure eyes, and yet notwithstanding there are a∣boue fiue thousande yeares passed. It is true. But (as I haue sayde) it is a grace of God whiche cannot bee pry∣zed sufficiently. And surely this ought too spurre vs well forward, not onely to looke before our feete: but also to [ 20] cast our eyes further off, knowing that God hath set vs vppon a stage, where hee will haue vs too discouer the time, not onely of an hundred yeares or more, but al∣so euen since the beginning of the worlde. Now wee see what was Baldads intent, and also in what wise wee ought to applie this sentence too our owne vse: that is too wit, that seing we are but of yesterday, and that our life is but a shadowe (that is to say, that we abide not so long tyme in this worlde, that the things which wee see heere may suffize vs:) it is good too looke further of, accordingly [ 30] as God giueth vs meanes to inquire of the time past. And so (in effect) we be warned, to consider well all that euer God sheweth vs of his workes past, and not to wey them as things that belong not too vs, but as things that are brought to our remembrance, to teach vs. So then let vs applie all the stories of former times too our instruction, that they may leade vs to put our whole trust in God, to call vpon him in our necessities, and to feare him and ho∣nour him as requireth. Lo what we haue to beare away in this streyne. Now it followeth that as Rushes growe not [ 40] but in moyst places, and also that as the grasse in moorishe grounds cannot cherish it selfe without water: insomuch that when such herbs florish, they wither away of themselues without cutting vp: Euen so the hope of the hypocrite shall perish, and likewise the hope of all such as forget God. This is cleane contrarie to that which we sawe afore. This sen∣tence was alledged alreadie at the beginning of the Chap∣ter. But Baldad had added, that God will be mercifull to such as returne too him, notwithstanding that they had runne royot for a tyme. And nowe he returneth to that [ 50] which he sayd afore: namely that God will roote out the hypocrites and wicked doers. He vseth a verie fitte simi∣litude, saying: Can the weedes of marrisgrounds (as Ru∣shes and suche other like hearbes) growe but in a moyst grounde? There are many hearbes that will growe well inough without water vpon mountaines, yea euen where there shall not bee a whitte of earth, but bare rockes, and yet neuerthelesse wee shall see some hearbes too growe there: but they haue that propertie by nature. The rushe and such other hearbes cannot grow but in a marris. For [ 60] their nourishment is of water: the grounde must bee al∣wayes moyst, or else will this geere wither by and by. Then like as a Rushe or other moorishe hearbe, cannot growe but in a moyst place: euen so the man that hathe not his sap of God, must needes perishe with his fayre shewes, and quite wither away. This similitude is not set downe in this Text onely: but it is also verie rife in the rest of the holye Scripture, as wee know. It is sayde in the first Psalme, That the man which setteth himselfe wholy too the mynding of Gods lawe, is like a tree planted by a Riuers syde: and that bycause his roote is continually soked, the tree dooth neuer wither nor drie away, but continueth still in his freshnesse. And why? It is too shewe that God neuer suffereth good menne too perishe. For his grace floweth alwayes vpon them, to mainteyne them too the ende, yea and too mainteyne them with∣out ende. For wee bee watered, not onely to bee main∣teyned heere for a certayne time: but for too come too euerlasting life. Yee see then that suche as yeelde them∣selues wholly vntoo God, are as a tree planted by a Ry∣uers side, so as they florish for euer. But this is yet bet∣ter expressed in the seuententh of Ieremie: bycause the Prophet compryzeth both the partes there. Cursed (say∣eth hee) is the man that trusteth in man, and setteth flesh to bee his hope or strength. He shall bee as grasse or as the heath that shooteth vp a little among the sande in the wildernesse. VVell, it is true that there shall bee some freshnesse in it, howbeit the same shall be scorched incon∣tinent by meanes of heate, insomuch that suche a shrubbe shall bee burnt vp by and by of the Sunne. Euen so stan∣deth the cace with all suche as are freshe and greene, and put not their trust in God, but eyther trust in themsel∣ues, or else haue their eies vppon creatures. But hap∣pie is the man that trusteth in God: for whatsoeuer heat of the Sunne hee haue, though hee seeme to bee burnt vppe: yet shall hee bee so watred, and God will giue him suche nourishment, as hee shall not decay. And although that the Prophete Ieremie, by setting downe these two comparisons too giue light the one too the other, doo sufficiently expresse that whiche is sayde heere: yet notwithstanding there is yet more in this Text. For here Baldad hath chozen a kinde of hearbe that cannot bee nourished without water. In the Psalme it is sayde, that the wicked shall bee like the Grasse that groweth vppon the house toppes: we see that some weedes growe well vpon house toppes: But the good hearbes shall bee tram∣pled vnder foote. Men will walke vpon a medow ground: neuerthelesse when the time of the yeare commeth, yee see that the hearbes of the meddowes doo growe and florish. And although the medowe bee mowen, yet doth the grasse spring, and become freshe againe. But what commeth of the weedes vppon a house toppe? Can they stande a man in any steade? No: but it is sayde in the sayde Text, that a man maye well fill his armes full of them, but hee shall finde no foyzon, hee shall finde no fruite in them. And verely when a man sees the house toppe ouergrowne with weedes, hee sayeth not, God blisseth these hearbes: but contrarywise, it were a good turne that they were plucked vppe, and the Sunne also burneth them vp before they bee rype, so as they come not too any perfection. Yee see then that although the wicked bee exalted, and bee had in more estimation than

those that are blissed of God: yet neuerthelesse they dry away after such a sort, as they bring forth no frute: howe fayre shewe soeuer they make, there is no substancialnesse in them. And thus ye see what is ment here by speaking of rushes and moorish weedes. To bee short, let vs note, that if we will profite well, wee must drawe our sap from God, and wee must bee neere vnto him, and he must not ceasse to water vs, but must bee as continuall water too quicken vs and to giue vs lustinesse, without whiche it is impossible that wee shoulde indure one minute of an [ 10] houre. Yee see in effect what is conteyned here. Nowe, were wee throughly settled in beleefe of this doctrine: it is certaine that wee shoulde seeke God with another maner of affection than wee doo. But what? Euery man holdes himselfe too that whiche hee hath, and yet wee consyder not from whence the good is gyuen vs. By meanes whereof euery man feedeth himselfe with winde as it is spoken in the prophet O see: that is to say, men be∣guile themselues wittinglye and willinglye. It seemeth to them that they be riche and want nothing: and yet all [ 20] is but winde, that is to say, nothing but foolish cuerwee∣ning. As to outwarde appearance we may well bee freshe and flourishe, and men may commende that which is in vs: but when all cōmes to all, it is starke nothing. Neuer∣thelesse we be so dazled [in our owne conceyt,] that e∣uerie of vs weeneth himselfe too bee better than God, when there is any goodly shewe in vs, so as wee neede none other folkes to deceyue vs: so reuery of vs beguy∣leth himselfe through his owne fonde follies. But by the way let vs marke well, howe God plucketh vs backe too [ 30] himselfe, shewing vs howe we bee too too much blinded in trusting to our selues, or too that which is not. Let vs marke well then that God procureth oure welfare by this meanes when hee sayth, I am the fountaine of liuely water, I am the true riuer, it standeth you on hande to be watred continually with my grace, or else there will bee nothing but drynesse in you: and although ye loke grene yet is it nothing, yee must wither away. And this is it that Baldad meeneth heere. Although (saith he) that men cut not vp those herbes, yet will they drie away if they haue [ 40] no moysture. Yea it shall vtterly amaze men to see howe they shall bee quite withered euen in the middes of their greatest pride. Euen so is it with the hope of hypocrites. Heereby we be done too vnderstande, that although men put not too their hand, God will consume vs by a secrete and vnknowne working, so as we must bee faine to come to naught, except it so bee that wee haue trusted in him, and haue taken deepe and liuely roote in him. True it is that sometimes God rooteth vp the wicked in punishing them by mans hande, yea and hee matcheth them one a∣gaynst [ 50] another in such sort, as they deface and destroye themselues. And oftentimes wee see with our eyes, that God vndermineth those that haue presumed so muche, and taken vppon them so maruellously. VVe see (I saye) that God consumeth them, no man knowes howe: and they melt away as snowe agaynst the Sunne. Men thinke it straunge [saying] howe is it possible that this shoulde come too passe? howe happeneth that this man is in such plight? But wee consider not of what force Gods curse is. Then let vs marke well, that God without seruing of [ 60] his turne by men, can make not onely men to fade away, but also their greate Castles with them, and whatsoeuer other possessions, Lordships and riches they haue. All must needes perish when God bloweth vpon them, accor∣ding to that which is precisely expressed here, namely that although such weedes bee not cut vp, yet they shall not fayle to wither, bycause they haue not moysture to ripen them withall. But wee must also consider well howe it is sayd, that the hope of hypocrites shall perish. And this bring∣eth vs againe to that which I haue touched alreadie: that is to wit, that suche as haue nothing else but smoke and vntruth in them, ceasse not too bee fresh and greene, yea to their owne seeming, and after the opinion of men. And so yee see heere wl at it is that deceyueth vs. For we be naked of all goodnesse, and yet wee bee so brutish, as we weene our selues to bee verie riche, and therefore God is nobodie with vs. Lo why Baldad hath spoken heere precisely of the hope of hypocrites: as if hee had sayde, True it is that hypocrites will make faire shewes, and not onely they will like well of themselues for this goodly outwarde countenaunce of vertue: but also it seemeth that God dandleth them in his lappe, and fauoureth them in all poyntes. But yet shall they wither and drie awaye, so as it shall bee a wonder too see howe they bee vnder∣mined and vtterly ouerthrowne. So then let vs not wil∣fully beguile our selues: that is to say, although we haue some worldly prosperitie for a time: yet let vs not sleepe vpon it, neither let vs be tied too the riches and pleasures of this worlde, which hinder vs in looking vntoo God: but let vs rest our selues wholly vpon him, according as he is the welspring of our welfare and prosperitie. Ye see then what is imported in this worde Hope, whereof men∣tion is made in this place. Finally, we haue also to marke, that Baldad describeth the hypocrites, saying that they haue forgotten God. Yea doubtlesse. For although hypo∣crites prate neuer so muche of God: yet for all that, they haue quite forgottē him. But the true remembring of God is, to feele that all our welfare lieth in him, that we must not seeke for saluation otherwhere than at him a∣lone, and that without his goodnesse and mercie we must needes go to destruction. Yee see then what is meant by forgetting God: namely, when men haue a selfeliking of their owne vertues, insomuch as they thinke themselues able too aduaunce and mainteyne themselues, and in the meane while come not to God to seeke remedie of their miseries at his hand, whereas we ought to haue recourse vnto him, not onely for one time, but as often as we shall haue neede of helpe. Then do wee not forget God, when we acknowledge that we must receyue al goodnesse at his hande, bycause wee bee vtterly voide of it as in respect of our selues. But they that trust in their owne vertues, they that imagine too purchace estimation by their owne policie, they that presume vppon themselues in what wise soeuer it be: these are the men that forget God. And why so? for they haue pluckt his office from him, and v∣surped it to themselues. Also, doo they not forget God, which are giuen too their wicked affections and fleshly lustes? VVe see that such as liue at their owne ease can∣not be tamed by any maner of meanes: there is no talking with them of making them to walke in the feare of God. As for him that hath this worldes goods, if a man tell him he must humble himselfe: hee shall neuer bring it about.

And why? His riches haue made him hornes too dosse with agaynst God. A whorehunter that is plunged in his villanie, if a man go about to drawe him backe by coun∣sell and correction, amendeth not, but rather appareth. Then all such as are so caried away by their owne affec∣tions, are as wilde beastes, and cast themselues wilfully into destruction, and a man cannot bring them backe a∣gaine too the right way. And why? They haue forgot∣ten God, and consider not, that to walke aright, it beho∣ueth vs to haue God continually before our eyes. And [ 10] in verie deede heere ye see the title which the holy scrip∣ture giueth to the faythfull, namely that like as it is sayde that the hypocrites forget God: so on the contrarie part when God intendeth to marke out those that are his, and too shewe which is the cheefe poynt that he requyreth at their hande: it is sayde, beholde, such a one is as it were in Gods presence: he walketh as before God. So then let vs learne too exercise our selues heerein, and too ac∣knowledge Gods benefites throughly, to the ende wee may thanke him, and call vpon him too succour vs in our [ 20] necessities: assuring our selues, that if we come to begge of him, hee will so moysten vs with his grace, that al∣though we feele great heates, (that is to say, although we haue sore afflictions in this worlde) yet shall wee neuer drie away. And why? Bycause that when we haue once taken sure rooting in God, he will not suffer vs to quaile▪ but will mainteyne vs continually, vntill he haue taken vs vp to himselfe too make vs partakers of the heauenly life: yea and he will water vs with his grace in this pre∣sent worlde, and make vs feele the same so farre foorth as shall be needfull for vs.

Now let vs fall flat before the face of our good God, with acknowledgement of our faults, praying him not to looke vpon our offences, to punish them as they deserue: but that we may learne to bee our owne iudges in con∣demning our selues, and that we may come vnto him, as too the phisition of all our diseases, and that hee will so heale vs of them, that beeing at one with him, wee may walke in all vprightnesse, that by that meanes wee may bee partakers of that whiche hee hath promised too his faythfull ones: and that in this worlde wee enioying the recorde that hee giueth vs of his fatherly loue, maye growe more and more in the affection which hee giueth vs too loue and honour him, vntill such time as hee haue brought vs into the glorie that hee tarieth for vs in hea∣uen, and which wee possesse alreadie by hope. That it may please him to graunt this grace, not only vnto vs, but also vnto all people and nations, &c.

The .xxxij. Sermon, which is the third vpon the eight Chapter.

13 Such are the vvayes of the hypocrite, and of all those that forget God.

14 Their hope is cut off, their expectation is a Spiders vvebbe.

15 Hee shall leane vpon his house, and it shall not holde: he vvoulde holde him by it, and it shall not stande.

16 If a tree be planted in the Sunne, his braunches vvill spread ouer the Garden.

17 It shall reach about the fountaine, and it shall spread out it selfe to the house of stone.

18 It is plucked vp from his place, so as a man may say to it, I knovv thee not.

19 His ioy shall be to be planted againe in another place.

20 Euen so God vvill not cast avvay the sounde man, neyther vvill hee reache his hande too the vvicked.

21 Vntill he haue filled thy mouth vvith laughter, and thy lippes vvith gladnesse.

22 That thine enemies be confounded, and the dvvelling place of the vvicked shall not stande.

I Haue declared heeretofore what is ment by forgetting God, which thing it standeth vs in hande too marke well. For vnder that woorde is comprysed mennes hypocrisie, that is too say theyr vanitie. VVill we then haue such a ho∣lynesse as shall bee acceptable and allowed afore God? Let vs looke that we walke as before him, euen as though hee were present with vs: and in all our wayes let vs as∣sure [ 50] our selues that we are in his custodie, and that it be∣longeth vnto him to guide vs and too order vs. There∣fore when wee haue suche a remembrance of God: wee shall no more be giuen too such maner of vanitie, as the holye Ghost termeth heere by the name of hypocrisie. And to expresse this the better, hee sayeth: that the trust of such, is like the Cobweb which the Spiders weaue. I knowe that the Spider weaues a web, but there is no strength in it. Euen so is it with them that builde vpon vaine hopes. They beare themselues in hande, that it shoulde conti∣nue [ 60] too the [worldes] ende: but God au••ngeth him∣selfe of such presumption. Heere wee see clerely what it is to forget God. If wee considered well howe God re∣serueth to himselfe the honour of mainteyning vs, and of blessing vs all our life long, it is certaine that we shoulde not bee so foolish nor so farre ouerseene, as to beare our selues in hande with this or that. For we know that mens abusing of themselues with vaine hopes, commeth of no∣thing else but bicause they yeelde not God the honoure which he requireth, and which is also due vntoo him of right. Let vs marke well then, that there is but one one∣ly meane and remedie to drawe vs from all our vanities, and to make vs walke in a good way: that is to witte, too know what Gods office is. But what? There are very few that giue their minds that way, for it is to be sen••, that the world is full of the said hypocrisie. But so much the more behoueth it vs to marke well this streyne, to the end that if our wits haue earst bin so dulled as we know not God or if they haue bin rouing heere and there: when as we haue gone astray after that maner, wee must at leastwise bethinke our selues when God calleth vs agayne to him,

and sheweth vs that hee will not haue vs to abide in our foolishe trustes, but will haue vs to haue some certayne resting poynt, that we may not builde as the Spiders do, but haue stayednesse in him. For certaynely heere is a comparison betweene the resting wherewith wee ought to rest vpon all Gods promises: and the trust wherewith we pretend to rest vpon creatures. Then do ye see heere, howe the holie Ghost condemneth all the trust that wee haue in creatures. And why so? For can we find any sted∣fastnesse out of God? It is certayne we shall finde none. [ 10] And therefore al such as giue ouer themselues vnto crea∣tures and hang vpon them, meane to shutte God out of dores, and to driue him a great way off. Thinke we that he will suffer suche dealing, and that hee will not curse all these vaine hopes? This sentence hath more neede to be well minded, than to be well expounded in words. VVee see that the whole matter consisteth in the practize, and in the well knowing of it: for it is certaine that men beare themselues in hand, that if they finde worldly and inferi∣our meanes, the same will serue their turne well ynough. [ 20] But what? in doing so men yeelde not God his due ho∣nor, but rather wrest it from him, howe be it, God will a∣uenge himselfe of it. So then, if we will not haue God to be our enemie, and to ouerthrowe all that wee laboure to build vp▪ we must rest wholie vpon his goodnesse, power, and grace. And then shall we haue no Spiders webbes, but an abiding stedfastnesse. On the contrarie part, if we glo∣rifie not God as be commeth vs: it is certain that the thin∣ges which we see with our eyes to fall vpon the hypocrits, may well bee all fulfilled in vs, for as much as wee profite [ 30] not our selues by such examples. But nowe let vs come to the similitude that is added heere. Mention hath bene made heretofore of a rushe that is in a drie place. VVee knowe that the nature of it is too growe in a moorishe grounde. Then if a rushe, or such other like herbes growe in a drie and moysture lesse place: it must needes bee sea∣red vp before his time. And though no man put hande to it too plucke it vp, nor eyther cut it vp or mowe it: yet must it go to destruction. But contrariwise it is sayde, that the tree whiche hath taken deepe and liuelie roote, and [ 40] is planted by a fountayne: shall spread out his braunches and boughes, yea euen too a house, or else it shall bee as strong as a house of stone. Againe yee see some tree that is well planted, and yet notwithstandnig the mayster of the garden will take it vp, not of purpose to destroy it al∣togither, for the tree is good of it selfe, and well rooted: but bycause it is not in conuenient place, and therefore the master takes it vp to plant it againe elsewhere. Nowe if a man set it in a larger place, where it shall haue no im∣peachment, and where it maye fynde good batling and [ 50] moysture: ought the tree to complaine of it▪ Is the state of it impaired? No: but it is rather a cheeridg of it. Not that trees haue any vnderstanding to be glad of it: but bi∣cause the case is heere, too shewe that the tree is not ap∣payred at all, when it is so remoued from one place too another. But this similitude must bee applyed too those whome God plucketh not vp for a doe. Hee taketh them vp for a time, but hee preserueth the roote, to the intent that being newe planted agayne, they may spring a newe and bring foorth fruite. This is doone dayly at such times [ 60] as God chastizeth vs, yea euen with suche roughnesse, as it maye well seeme at the first, that hee will vtterlie ouer∣whelme vs, so as there is no more hope for vs: but anone after, he giueth vs the grace to returne vnto him. This is as if a rich man that hath greate possessions, should digge vp a tree in his garden, and set it in a field where it mighte burnish better. The Sunne cherisheth it, and the grounde where it is planted is fitter for it to take deeper roote, so as the tree waxeth bigge, and is able too gather greater strength. After the same sorte worketh God with those that are his. And therefore if wee bee scourged by hys hande, yea euen so hardlie, as it seemeth to be as it were a kynde of death: yet must we not be quite out of heart for it, bycause wee knowe that God can well set vs in good state agayne, so as wee shall flourish, and hee will set vs in prosperitie as before. Yee see what is declared heere in effecte. And for a conclusion Baldad addeth, That God will not take a wicked man by the bande too fauoure him, nor for∣sake the good menne, but will rather fyll their mouthe wyth laughter. True it is that heere he speaketh of Iob. And in his person he meaneth to doe vs to wit, that all suche as returne vnto God, shall fynde him gracious and fauo∣rable towarde them. In fine hee sayth, The tent of the wic∣ked shall not bee able too stande: but God will put all good mens▪ enemies to shame. And hee will not onely shewe him selfe fauourable too their persons: but if they bee troubled or greeued, hee will put himselfe betwixte them, and shewe that hee hathe them vnder his defence and protection. And heere wee see a sentence that is well woorthye too bee noted: that is to witte, that wee be like trees that are taken vp out of some one place to bee planted agayne in another. I speake of the children of God. For the wic∣ked may well bee taken vppe by the rootes also: but that shall bee too continue without hope to bee planted a∣gayne, as wee heare the threatning that is made by oure Lorde Iesus Christ when hee sayth, that euery tree which bringeth not foorth fruite shall bee hewen downe and made firewoode. Lo heere what horrible blowes God gi∣ueth to the wicked. And why? for hee seeth them to bee vtterlie reprobate and giuen vp to damnation: and there∣fore hee must stub them vp for euer. Also hee sayth like∣wise that euerie tree which is not planted by the heauenly father, shall be plucked vp by the roote. But wee shall see many, who for a time will make faire countenance, and it will seeme that they bee euen of those trees whiche God hath set in his garden, and in his own possession: for there are hipocrits mingled with the faithfull. They would faine be of that sort that is most aduaunced in the Church. But what for that? they be not planted to haue any good and sure roote: and therefore in the end God must stub them vp. As much is to bee sayde of the vine, namely that oure Lorde Iesus Christe is the stocke of the vine, and wee the braunches that were graffed therin. If we bring forth good fruite: the father manureth vs, and we feele that hee hath his hande alwayes vpon vs, to make his graces auailable, and to multiplie them. But if wee beare euill fruite, or if we be altogether fruitlesse, so as God may make this com¦plaint which he maketh by his Prophet, My vine, what haue I done to thee that thou bearest me nothing but bit∣ternesse? I haue looked for some sweetnesse at thy hand, & it seemeth that thou wouldest choke thy master: VVhat shall I then doe, but plucke thee vp? this ought to make

our haire stand vp vpon our heads, for (as I sayd) we are as good as quyte stubbed vp. And in deede all the afflictions that lyght vpon the dispysers of God, and vpon such as are past mending, are as many stubbings vp. True it is that they wither not at the firste blowe: for if God punishe a wicked man, hee will yet giue him leysure to bethinke himselfe and too come home agayne: neuerthelesse, the enemies of God can not feele anye one chastizement in the worlde, but God beginneth alreadie to stub them vp, and the same tendeth too their finall destruction. And [ 10] wherefore? [Bycause] they bee so farre off from amen∣ding at Gods scourging, that they rather repayre and sharpen themselues against him. And heerein it is to bee seene, that theyr naughtinesse is vnrecouerable. And so let vs marke, that as ofte as God lifteth vp his hande a∣gainste the wicked, it is alreadie as it were a stubbing of them vp. But as for vs that are adopted too bee his chil∣dren, (yea verely if wee haue receyued that grace without dissimulation) let vs marke that if God scourge vs in this worlde, it is not to make our state the worse. Therefore [ 20] it doth no harme, but rather wee bee renued [by it] and wee feele what a care God hath of vs. Thus yee see an inestimable comfort to the children of God: And there∣withall wee see also what neede we haue to flee therevnto for succour. VVhy? It is pitie to see, to bowe many cala∣mities oure life is subiecte. Dayly it seemeth that God would plucke vs vp, and that wee should perishe. This is generall to all men, but yet the faithfull are more afflicted than the other. And heere yee see why Saint Paule sayth, that if our hope bee but onely in this worlde, so as it re∣steth [ 30] heere beneath: then are wee the wretcheddest crea∣tures, and the vnbeleeuers haue a better time than woe, and their state is farre happier. For as much then as it see∣meth that wee should bee plucked vp euerie day, and that wee should bee so much afflicted: what should become of vs, if wee had not the comforte that is set downe heere? But in verie deede (to speake properly) wee bee not pluc∣ked vp, when God beateth vs with his roddes to humble vs: but it semeth so to our vnderstanding, specially when wee bee pressed with miseries. For if God sende vs anye [ 40] meane affliction, such as may happen vnto vs euery daye, as some sicknesse, or some wrong, or some losse of goods, or some other affliction: this is no plucking of vs vp, I meane as oure affections take it too bee: but it is as if a man shoulde shred off diuers of the boughes of a tree, when hee sees there is too many of them. And well maye a man cut off the one halfe of a tree, and yet shall it con∣tinue still howe so euer the worlde goe, and afterwarde sproute out newe braunches. Euen so is it with vs, when God vseth some meane corrections, and falleth not too [ 50] extreme rigoure. But if God list to trie vs to the vtter∣moste, (as it may come to passe that we shall bee brought euen to the graue, and to our seeming there shall not bee lefte one onely sparke of life more,) so that the faithfull are in a pecke of troubles when the hande of God lifteth vp it selfe against them: and they looke about them here and there, and finde no way to get out of their afflictions: but the mischiefe pursueth them, and it seemeth that God is full bente neuer to giue them any release more: when the afflictions are so great and excessiue, (yee see what is [ 60] meant by plucking vp or by stubbing vp) what is to be done then? As ofte as God chastizeth vs after what maner so euer it bee, let vs not bee astonied though the correction seeme greeuous to vs in respecte of our owne nature. And why so? For our desire is to continue still, and that oure state should not bee diminished. Thus yee see what wee couet. Bnt if God cut off any braunch from vs, there must needes be some gainestriuing and some gaynesaying: yea verely in oure naturall vnderstanding. But yet neuerthe∣lesse, let vs looke that wee take heart, when the afflicti∣on greeueth vs, and let vs enter into the account that is set downe heere. Yee see it is true that if a man cut off a∣ny part of a tree, hee abateth the beautie of it for one yere after: but yet it is certayne that when a good labourer, that will further his owne profite, and play the good hus∣bande, shreddeth a tree, hee meeneth not to make it to im∣paire, but that the tree should thriue the better. Then sith the cace standeth so: let vs put ourselues into Gods hand, and praye him too dispose of vs: for hee knoweth howe hee may make vs to beare fruite. Therefore let vs suffer him to cut and shred off some boughes from vs, and let vs fyght against this natiue greefe, and against the sor∣rowfulnesse that wee conceiue at the first brunt. Let vs fyght (I say) against it, yea euen in suche wise as wee bee subdued to say, verie well, seeing it pleaseth God to shred off some part of vs, hee knoweth wherefore hee doth it. But wee muste passe yet further. For it is not ynoughe for vs to shewe our selues pacient in some small or com∣mon aduersitie. But if God bring vs too deathes doore, that is to saye, if hee vse suche extremitie in chastizing of vs, as it may well seeme hee intendeth to destroye vs, and that when wee shall haue debated the matter off and on, we can not but condemne ourselues and be vtterlye a∣bashed: yet notwithstanding wee must still continue sted∣fast, as shall be sayde hereafter: so that although God kill vs, yet must we trust still in him. For he is the Phisition that can heale, not only our wounds, but also death it self. And therfore it is sayde in the Psalme, Although I should walke in the shadowe of death, so long as I see the sheepe∣hooke of my God, (that is to saye, so long as hee sheweth himselfe to bee my shepherde) I shall comforte my selfe therewith. Then let vs learne to fight against this tempta∣tion which prouoketh vs to despayre when God (to oure seeming) presseth vs out of measure, and when we are able to abide no more, yet let vs stand vp and say, are we pluc∣ked vp? And will not God plant vs againe? If a husband∣man may remoue a tree from one place to an other, shall not God haue more power? Then let vs trust in him, and let vs not doubt but that when it pleaseth him to haue pi∣tie vpon vs, wee shall be restored to better state than wee were in afore. Yea verely, but the means thereof shall not be after mans fancie. Also it becommeth vs not to mea∣sure Gods grace and power after our reason: let vs not do him that wrong: but let vs assure ourselues, that for all the power which hee hathe giuen to mortall men, there is no whit abated from himselfe: but he hath much more and without comparison, so as he can not be letted to ayde vs in our greatest aduersities. VVhen our calamities shall bee vtterly deadlye, then will hee restore vs agayne in suche wise, as wee shall haue whereof to reioyce in him. But nowe remayneth that this be applied to our owne vse. As I haue touched afore, wee see what the state of this pre∣sent

life is. Euery man ought to looke to himselfe, there is not that man whiche can not skill to complayne, and whiche maketh not his moanes, or at least wyse whiche though hee vtter it not with his mouth, dothe not keepe it locked vp in sorrowe, [so as hee sayeth in him selfe,] Alas, suche an inconuenience is befalne mee, I am the worse for that God hath diminished mee so much. VVee can skill well ynoughe to bethinke vs of all these things, and the Diuell also will not misse too put them in oure heades, that wee myghte bee greeued and tormented, yea [ 10] euen too fret and fume againste God. VVhat is too bee done then? Beholde heere the meane too beate backe suche temptations: that is to witte, too consider that if God worke after suche a manner towardes his: all shall turne to theyr welfare, they shall make theyr profite e∣uen with aduauntage, of that which seemed too tende too theyr destruction. And heere yee see why euen that kynd of temptation is set before vs, which at the first blush see∣med most straunge and grislye: that is, when mention is made of plucking vp by the roote. For then ye see the tree [ 20] is dead, it is quite and cleane dispatched. For wherein cō∣sisteth the life of the tree? In the roote. Then after that the earth is taken awaye from it, there is no more lyfe in it. So is it with vs: for if God take from vs that which be∣longeth to the present life: ye see wee bee plucked vp by the roote, there is no more hope of vs. And why? For we imagine that our life consisteth in the hauing of goodes, and in the hauing wherewith to susteyne and cherish our selues. And yet wee do not as the trees. For a tree is con∣tented with the hauing of so much roome as his roote is [ 30] able to occupie. But a man hath an insatiable lust: we bee gulfes, in so much that we thinke the whole worlde is not ynoughe to fynde vs. For suche as haue both fieldes, and houses, and vineyardes, and other heritages, are afrayde still that they shoulde wante earth. They that haue money in their purse, are afrayde and in doubte, yea and are continuallye martyred with feare, leaste GOD should disappoint them of their pray, and abate their por∣tion. Seeing that then oure desyres are reached out so farre off: we are not onely as the roote of a tree, but also [ 40] without stint or measure. And for proofe heereof, are we so sobre as to hold ourselues there where the holy ghost calleth vs? It were greatly too oure behoofe. So then lette vs marke well, that althoughe it seeme that oure life can not continue without the ordinarie means which God hath allotted to it: yet notwithstanding he is able to send vs meanes wherethrough wee shall escape, and hee can giue vs them to day or too morrowe. True it is that a thing shall not seeme easie vnto vs: neuerthelesse it is y∣nough that God can prouide for it, yea and that hee will [ 50] set it in such order as we shall haue cause to magnifie his infinite power and wisedome, for working in suche maner as is to vs incomprehensible. Ye see (I say) how it standeth vs in hand to practise this sentence: that euery of vs, when he findeth himselfe in such perplexities, maye say, Alas what must become of me? I see my goodes are minished, I see I am shut out from such meanes as I had. And how? my trade is diminished of this or that. VVell, God hath cut it off: but yet must I needes say, that that whiche hee hath cut off, was superfluous to mee, it behooueth me to [ 60] profite my selfe thereby, I sawe not that it behooued mee to pray vnto God, and nowe hee sheweth me that it is so: for wee muste alwayes conclude, that it is not withoute cause, that he so cutteth off the things which he knoweth to bee superfluous in vs. But in the meane whyle, let vs prepare our selues to be plucked vp, for that is the chiefe poynt. There are many that can awaye with meane affli∣ctions: and if God diminish them, they shew themselues constante, in so muche as a manne shall see there was no outrageouse vaine glorie in them, they had no ouervnru∣ly couetousnesse in them, they take that whiche is lefte, and holde themselues contented with it, thanking God and keeping them selues quiet. But if they bee pinched somewhat more neere the quicke, specially so as it seeme that God is mynded too make cleane riddance of them: then shall yee fynde them vtterly out of their wittes. And why? Bycause they are not prepared as they ought to be, to indure the battell that is spoken of heere: that is too witte, to bee vtterlie plucked vp. Then is it not ynoughe for vs to suffer God to cut off the boughes and to shred off the braunches and twigges which he knoweth to bee superfluous in vs, but also to plucke vs vp by the rootes. For he hath that authoritie ouer vs, and wee shall gayne nothing by resisting him. But yet neuerthelesse it is too our great profite, that wee should hope that hee will plant vs agayne. And why? For by that meane we giue roome to his mercie. And on the contrarie, we withstande Gods grace so as hee voutsafeth not too set vs vp againe, when hee sees that his scourging of vs makes vs to thinke oure selues vtterlie forlorne, and past recouerie of anye freshe∣nesse agayne. It is all one as if wee should cut off Gods hande, too say that hee planteth vs not agayne. True it is that his power shall not bee lessened throughe our vnbe∣leefe: but we be not worthy to feele and to enioy so great a benefite. Ye see then whereto we must come: that is to witte, euery of vs must dispose him selfe to bee plucked vp by the roote: that is too say, if God smyte vs in parte, and afterward it please him to smite vs in the whole, both in our persons, and in our wiues, and in our children, and in our honoure, and in all that euer we haue, in such wise as we become (as yee would say) wretched darknesse, so as wee haue not so much as one sparke of life: Yet neuer∣thelesse wee must abyde it quietly. Beholde a thing that surmounteth all worldly power. I confesse, and there is no doubt, but menne inforce themselues therevnto of their owne accorde. But wee must desire God to worke in vs, to the intent hee maye in such wise dispose of oure life, as we may be ready both to liue and dye at his plea∣sure. Therefore we must pray him to giue vs such manner of strength: & then no doubt but the thing that is written here shall bee fulfilled. For God meant not to disappoint vs of our hope, when he likened vs to trees that are plan∣ted, and afterward taken vp, and in the ende planted again in a better place. Howbeit it is true that wee shall not al∣wayes be planted againe, as in respect of this worlde. It may well bee that wee shall continue plucked vp, yea and that it shal seeme, that God hath euen cast vs away. And if we will iudge by our state, we may say, farewell my good dayes, for if God were mynded to haue pitie vpon mee, hee woulde not haue lingered and dryuen off so long time: for so much as I see hee letteth me rotte here in my miserie, it is a token that we will neuer set me vp agayne.

Lo what wee may say. Neuerthelesse, let vs call to mynd, that God meaneth to trie our faythe by holding vs in the hope of the heuenly life, which is hidden from vs as now. For although God blisse his seruants, and giue them some prosperitie in this worlde: it is not to bee sayde that their last state is not better for them, for his planting of vs in his Churche, is too the intente wee shoulde liue in his king∣dome euerlastingly without ende. Nowe then, what is oure true resurrection and renewment? Euen that God should reserue vs and set vs in his kingdome: that when [ 10] hee hath made vs to wayfare through this worlde, and to passe through fire and water and all other afflictions: wee may in the ende be exempted from all the miseries of this world, and be made partakers of his life and glorie. And so let vs beare in mynd howe Saint Paule sayth vnto vs, that our life is hiddē in Iesus Christ, and that we shal notsee the true and perfecte manifestation of it, vntill our Lord Ie∣sus come from heauen. To bee short, let vs marke one o∣ther similitude which wee ought to bee well acquainted with. Truely in winter time the trees seeme to be deade, [ 20] we see howe the raine doth as it were rotte them, they are so swolne that they bee readie to burst, and thus yee see well one kynde of rottennesse: Afterwarde commeth the frost, as it were to seare them, and to drie them vp. VVee see all these things, and we see not so much as one floure: and this is a cutting vs off. Beholde heere a kynd of death, which lasteth not for a daye or twayne, but for foure or fine moneths. Neuerthelesse although the life of the trees be vnseene: yet is their sap in their roote, and in the hart of the wood. Euen so is it with vs, that our life also is hid∣den, [ 30] howe be it not in our selues. For that were a poore kind of hiding. There should need no great frost to sterue it vp, nor great wet to marre it. For we carrie fire and frost ynough in our selues to consume it. But our life is hidden in God, hee is the keeper of it and wee knowe that Iesus Christ is the partie from out of whome wee drawe all our life. So then let vs content our selues with the sayde head∣dinesse. True it is that if a man take vp a tree and purpose to set it againe, hee had neede to make hast. For if a tree tarrie anye long time aboue the grounde, it will neuer [ 40] take roote any more, though it bee planted newe againe. But God hathe an other manner of power, than the labo∣rers of the earth haue. Neuerthelesse wee see sometimes that men are cunning, and can well keepe a tree aliue for a time. They will laye it in a shadie place, where nother wynde nor sunne shall come at it to drye it, so as the sappe shall alwayes bee kepte close in it: men will fynde some meanes or other, and although they cannot saue the liues of trees for euer, yet will they helpe them in some sorte. And let not vs thinke that when God listeth to keepe vs [ 50] vnplanted a long time, hee can not for all that preserue vs, yea euen in such wise as it shall not be hard for him to make vs take roote newe againe when so euer it pleaseth him. Yee see then what wee haue to beare in mynde. And it is the thing wherein euery one of vs must exercise him∣selfe, and giue his whole mynde to it, that we may profite our selues by the similitude that is spoken of heere. And for to conclude with, and to confirme this matter, it be∣houeth vs to marke well what is sayd here: namely, That God will neuer lend his hand to the wicked, but contrariwise: [ 60] will put the enemies of good men to shame, and haue pitie of th▪ good men continually. Verely if wee should put God to his stint, to say that (in respect of this present life) hee should behaue himselfe in such sorte towardes vs, as wee should alwayes bee blissed at his hande, and continue alwayes in prosperitie: this doctrine were false. And also we haue re∣cordes ynowe in the Scripture, that God will not hold a∣ny such rule here, as that they whose father and sauiour he is, should liue at their ease and rest: and in verie deede, it were not expedient for vs. As for example, if in these days the good men were handled gentlie at Gods hande, and had all things at their wish and desire, and that the wicked were punished roughly: where were the hoping for the latter daye? wee should fall so sound asleepe in that cace, as nothing should▪ be more needefull, than that our Lord Iesus Christ should appeate to iudge the world. And why so? Gods iudgementes should bee altogither apparaunt, and there should be none other hope of saluation. VVee see then that although God suffer things to bee confused in this worlde, so as good folke are tormented to the vt∣termoste, and wicked folke aduaunced in triumphe: yet wee bee so drouzie and so dulheaded, as wee can not bee moued to come vnto God, and to consider what he sayth to vs: namely that our life is hidden as yet, and that wee muste tarrie till it bee reuealed by the comming of Iesus Christ. VVee can not attaine to this consideration by no meanes, no not although God prouoke vs and drawe vs to it as it were by force. VVhat would we do then, if God disposed mannes life in such wise as all were well ordered there, and no man indured anye aduersitie, but that men might say, Behold how God aydeth the good, therewith∣all shewing himselfe an enemie to the bad, and that he can not beare with them nor suffer them. It is certayne that wee would make our heauen heere, and wee would con∣clude, that it were a fondnesse to waite for the comming of Christ, and that it were not to bee looked for. So then wee see it is not for our profite, that God should as nowe vphold vs after an ordinarie and vnpartiall maner, to shew himselfe fauourable to the faithfull, and to punishe the naughtipacks: but rather that he should seeme to dissem∣ble for a time, when the wicked ouershoote themselues, working him displeasure, and nothing else but mocking him. VVell: it seemeth that God is a sleepe, or rather that hee is not able too represse them: the wycked muste ruffle it oute, and haue the better hande for the tyme. And on the contrarie, when the good are troubled and tormented, God muste not succoure them: they muste syghe after him, and crye vpon him: and all this seemes to bee in vayne: for if they were heard, the effecte would shewe it. It is good therefore that things should goe so. And why? If there were none other reason than I haue alledged alreadie, were it not inough? And here we must also rehearse other texts of Scripture: as when it is sayd that our faythe is muche more precious than corrup∣tible metalles: so that if golde and syluer muste passe through the fyre too bee fyned from their drosse: oure fayth muste also bee tryed so muche the more thorrow∣lye, as it is more precious before God. And howe shall this be done? by afflictions. Marke then what wee haue to note, that we may fare the better for this texte: which is that, God lendeth his hande to the wicked, fauouring them and shewing him selfe too bee their friende: and

that on the contrarie, hee will not shewe his loue to∣wards the faithfull, at the first, but suffereth them to lan∣guishe in suche wise, as they bee trampled vnder foote, and there is no likelyhoode that euer they should bee set vp againe. God then maye well doe all these thinges: and yet in the meane whyle he ceasseth not to fulfill that which is conteyned heere, that is to witte, that hee rea∣cheth not his hande vnto the wicked. And why? For all the goodes whiche they haue, and all that euer they de∣light in, or glorye of, must euery whit of it turne to their [ 10] confusion. But wee perceyue not this, excepte wee gyue eare to that whiche is spoken too vs in the holie Scrip∣ture. VVhen we shall haue harkened to heare what God vttereth: then will hee giue vs eyes to behold that which is hidden from vs. How is that? Behold, our Sauioure Ie∣sus Christe cryeth, wo bee to you that laugh nowe, for yee shall weepe. VVo bee to them that ruffle it out, for they must likewyse bee tormented: so that they shall pay very deere for all their ioyes. Lo how the Scripture auou∣cheth it: and it behoueth vs to receyue that which is spo∣ken [ 20] there, and to be throughly resolued of it. And when wee haue doone God the honour too giue credite to his worde: then will hee make vs to vnderstande that which other men perceyue not: namely that in the middes of the greatest aduersitie and heauinesse that can betide vs, we haue still cause to laugh: that is to say, to comfort and cheere our selues, bycause we haue an eye to the hap∣pie ende which God promiseth, notwithstanding that the same can not bee perceyued by our earthly eyes and vn∣derstanding. Neuerthelesse it is certayne that God fauou∣reth [ 30] not the wicked. And why? Bycause that althoughe they haue neuer so muche prosperitie, and although they flourish neuer so much to outward appearance: yet is all of it turned to their ruine and confusion. And contrari∣wise, though the faithfull be scourged and tormented ma∣ny wayes: yet notwithstanding for as muche as they bee vphild by the hande of God▪ they neuer miscarie, and all turneth to their welfare and profit. And herein we see that thing accomplished, which is conteyned heere. To bee short, we see what we haue to marke vpon this texte. So then let vs learne, not to put our trust in this worlde, nor in any of the inferiour meanes heere belowe. But let vs leane vnto God, seeing that hee hath giuen vs our Lorde Iesus Christ, to the end that being graffed in him, we may drayne such strength and sap from him, that although our life bee hidden, so as wee bee euen as it were in death: we may not ceasse to continue still, and to be maynteined in good and sure state, wayting till this good God haue deli∣uered vs out of all worldly miseries, and oute of all the troubles which wee bee fayne to suffer heere, vntill hee call vs and bring vs into the kingdome of heauen and the glorie which he hath purchased by the precious bloud of our Lord Iesus Christ.

And nowe let vs fall flat before the presence of oure good God, with acknowledgement of our faultes, pray∣ing him to make vs perceiue them better than wee haue done, and that therewithall wee maye haue oure recourse vnto him, knowing howe it is he onely that can amend vs and all our euill affections: and therefore that it maye please him too drawe vs backe in suche wise, that for∣saking our selues and all that is in this worlde wee maye laboure for the heauenly life, vntill suche time as hauing ouercome all the aduersitie of this present life, and bee∣ing come to the ende of all the battels wherewyth wee are assayled, we may fully enioy all the victories whiche he giueth vs nowe by the grace of his holye spirite. That it may please him to graunt this grace not only to vs, but also to all people and nations of the earth, &c.