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

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

IOb ansvvered and sayd.

2 Of a truth I knovv that man shall not bee iustified to Godvvard.

3 If he vvould dispute vvith him, he should not ansvvere him one poynt of a thousand.

4 He is vvise of hart, and mightie in strength. And vvho is he that shall set him selfe against him and haue peace?

5 Hee remoueth the mountaynes, and they feele not vvhen hee ouerthrovveth them in hys vvrath.

6 He remoueth the earth out of hir place, and the pillers thereof do quake.

ALthough men bee enforced to confesse that God is righteous, and that there is no fault to be founde in him: Yet not∣withstanding, [ 50] their passions are so out∣rageous, that if any of them be afflicted, a man shal heare those that are so smit∣ten, not onely grudge againste God, but also blaspheme him with full mouthe. And yet for all that, their torment is neuer the lesse: but it seemeth too them that they re∣uenge them selues after a sorte when they can so rayle a∣gainst him with whome they haue to doe. So muche the more therefore behooueth it vs to bethinke vs of Gods righteousnesse a great whyle aforehand, to the ende that [ 60] when he scourgeth vs, we may alwayes abyde in the low∣linesse to knowe him as he is, that is to witte, that hee is ryghteouse and vnblameable. Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse: for wee haue seene heeretofore, how Baldad mainteining the sayd cace that God is rightuous, wrested it after an euill fashion, in staying vppon thys poynte, namely that God punisheth men according too their desert. But (as wee haue seene alreadie) that rule holdeth not continually alike. God doth somtimes spare the wicked, and beare with them: and sometimes hee chastizeth those whome hee loueth, and handeleth them much more rigorously than those that are vtterly past a∣mendment. Then, if wee will deeme that God chastizeth euery man according too his desertes: what shall become

of it? when men couet to maynteine his rightuousnesse by that meanes they take a wrong way. Yee see then here is a fault: for when men will take vpon them to measure Gods iustice, and to say, hee punisheth no man but for his sinnes, yea and looke in what manner and quantitie eue∣rye one hath offended, thereafter muste God paye him home in this worlde: then do they not take Gods iustice as they ought to doe. In this respecte, Iob treateth nowe muche better of the manner of Gods iustice and howe it ••s to be knowne, than Baldad hath done. That is to wit, [ 10] without hauing respecte to one sinne or other, but onely taking menne as they bee from their moothers wombe, yet notwithstanding the whole worlde muste needes bee condemned afore God: and it is apparant that althoughe the afflictions seeme roughe, yet notwithstanding God can not be reproued. Then let vs marke well, that they be two diuers maners of speeche to saye, God is rightuous, for he punisheth men according to their deserte, and too say, God is rightuous, for how so euer hee handleth men, yet must wee alwayes keepe oure mouthes shet and not [ 20] grudge against him bycause wee can not gaine any thing thereby. If wee see a wicked man punished at Gods hand, (as I haue touched afore:) then is it Gods meaning that men should knowe the particular iudgement which hee executeth, to the ende that men should bee warned by it. And the holie Scripture speaketh after the same manner. VVee see that God punisheth whoredomes, cruelties, periuries, blasphemies, and suche other like thinges. Yea verelie, eyther vpon mens persons, or else vpon countries or vppon some place that shall haue bene giuen too [ 30] some crime. VVhen God layeth his hande vpon suche, therein hee sheweth a mirrour to instructe vs, according as S. Paule speaketh when hee sayeth, that God punisheth the sinners to the intent that euery man shoulde beware. For when hee punisheth rebellions against his worde: it is to make vs walke in feare. VVhen hee punisheth wic∣ked lustes, it is to holde vs in awe. VVhen hee punisheth whoredomes, it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule. Thus yee see then howe it is Gods will, that menne should behold and [ 40] consider his iudgements, specially, when they bee many∣fest. A man may well saye sometimes that God is righ∣teous. And why? for hee hath punished suche a one, yea euen bycause hee was a man of a wicked and dissolute life. Hee hath executed his vengeance vpon such a coun∣trie. And why? for it was full of all filthynesse and vn∣cleannesse. VVee may well speake after this maner, and so ought wee to doe: howe bee it not alwayes. For (as I haue sayde alreadie) hee holdeth not on all by one rule. VVhat is to bee done then? VVee must come vp higher, [ 50] [and saye] that God is alwayes righteous howe so euer hee handle men. And this is a poynte well worthie to bee noted: for in these dayes wee shall see some beastes, who notwithstanding will weene themselues to bee clearkly fellowes, when they shall haue maynteined Gods iustice by their owne reason and phantasticall wit. They would that God should bee esteemed righteous. And why? for handling euerie man according to their desertes, as I tou∣ched afore. And too bring this too passe, they are fayne to graunt me a free will, and Gods election must be ouer∣throwne [ 60] and brought too naught. For to saye that God choseth whome hee listeth, and calleth them to saluation through his owne free goodnesse, and that hee forsaketh the residue: they thinke it verie straunge to bee spoken, bycause they can not comprehende the reason of it. And heere yee see why these rogues that counterfaite to bee great clearkes, ouerturne the foundacions of our fayth to proue Gods rightuousnesse euen after their owne fansie. And why is that? By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men, whatsoeuer they be. True it is that it stādeth vs in hād to beware of another extremitie which is faultie. For we shal see some of as slaunderous conuersation as may be: who if they perceiue their leudnesse to be discouered [fall by and by to saying] As for me, I am an honest man, (yea to the worldward) I confesse euery man is a sinner to God∣ward: and so will he shroude himselfe vnder the common cloake. Looke vpon a whorehunter that hathe haunted the stewes halfe a score yeares: Looke vpon a blasphe∣mer that ceasseth not to rayle at God and to spyte hym: Looke vpon a villaine that despiseth God and all religi∣on. Looke vpon an vnthrifte or an vnconscionable per∣son that seeketh nought else but to be catching withoute faithfulnesse or honest dealing: and such dogges will say it is true that they be sinners before God, for no manne is righteous. They goe no further with their faultes but so, which are so hideous as maye bee, but shrowde them∣selues vnder the cloake of naturall infirmitie, saying that there is no manne that can bee equall with God. They thinke they haue doone verie muche in yeelding suche a confession. But I haue shewed alreadie that it behooueth vs to haue both these two points. The one is, that we must acknowledge god to be rightuous in respect of the whole worlde, and that men muste not pleade nor dispute wyth him, whosoeuer they be, or what so euer they be able to alledge: but must bee abashed both great and small. Lo here one speciall poynt. The other is, that ech man should haue an eye particularly to himselfe, and that euery man should be sorie for his faults, and abhorre them, and con∣demne them: and that heerevpon we should also consider the vengeance and punishmentes whiche God sendeth vpon sinnes, to the ende we should learne to fare the bet∣ter thereby. If we be beaten with his roddes, let euerie of vs saye, it is good right, I haue well deserued it. If God teach vs at other mens coste, so as hee chastizeth other men before our eyes: let the same touch vs, and let vs ap∣plie such examples to our owne instruction, to the intent to preuent the matter, that God bee not compelled to fall vpon vs bycause wee haue not profyted by the chastize∣mentes which hee hath shewed vs in the person of others. Thus yee see the two poyntes which wee haue to marke and to put in vre. Now let vs come to the laying forth of that which is sayd here by Iob. I know for a truth (saith he) that man shall not be iustifyed with God. So it is set downe: but this word with importeth as much as to Godward. And it is a doctrin of great weight if a man know it wel. VVhat is the cause that men iustifye themselues so boldly, that is to say, that they presume so muche of themselues, that they set so much store by themselues, and that they bee so full of pryde? VVhat else is the cause of it, but only their staying here belowe, that euery man compareth himselfe with his neyghbour? Yee see then wherevnto we runne.

And yee see also why Saint Paule sendeth vs to the great iudge, saying that euerie man shall beare his owne bur∣then. As if he had sayde, my friendes, men beguile them∣selues when they make suche comparisons as these: VVhat? I see other men liue no better than my selfe, and if I haue faultes in me, so haue other men in them too. Ye see then what is the cause that men condemne not them∣selues as they ought to doe, but rather sooth themselues in iustifying their owne cace. But heere it is expressely sayde that man shall not be iustifyed with God. VVhat [ 10] must wee then doe? as ofte as any man speaketh to vs of our sinnes and laieth them afore vs, let vs learne to know that we must not hold oure eyes here belowe, but looke vp to the iudgement seat of our Lord Iesus Christ, where we haue our accounte to make: we muste knowe the in∣comprehensible maiestie of God. Therefore lette euerie man thinke thereof, and then shall all of vs bee wakened, to withdrawe oure selues out of our follies and wee shall haue no moe of these vaine imaginacions and dotages that haue bin wont to rocke sinners asleepe. Had this bin [ 20] obserued: there shoulde bee none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth. The Papistes can not be persuaded of this that we say, namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Iesus Christe. And why? what shall become of the merites (say they) and of the good workes wherein the saluation of menne consi∣steth? And why do the Papistes stande so vpon their me∣rites, and why are they so besotted with them, but by∣cause they looke not vp to God? They dispute in theyr [ 30] schooles, whether good workes deserue recompence and wages, as well as euill workes deserue punishment: for they be things flat contrarie. If mens sinnes deserue to be punished, then must there also be some rewarde for ver∣tues: for otherwise Gods iustice shoulde not bee indif∣ferent: yea to our seeming, and so might men dispute vp∣on a shadowe. But yee see that the Papistes fall asleepe vpon this disputation, and yet in the meane whyle God ceasseth not on this behalfe, to play the iudge, not in iud∣ging according too their lawes, but in behauing himselfe [ 40] according too his owne maiestie: that is to witte, in fin∣ding out that thing in men which wee can not perceyue. But if our vertues were godly in deede, that is too saye suche as might goe for payment before God: that were somewhat. But what? when we shall haue prised them to the vttermost, they shall be but smoke: If they come be∣fore God, all this must be layde downe. Then let vs re∣member well how it is sayde heere, that man shall not be found rightuous to God warde. And to the intente wee may take warning heereby: as ofte as any man speakes to [ 50] vs of our sinnes, we must not rest here bylowe, but rather euery one of vs must summon himselfe before God, that wee may knowe what maner of Iudge hee is. For so soone as we take vpon vs to pleade against him, we must needes be confounded, & as it were ouerwhelmed. And Iob ad∣deth immediatly. That if a man would dispute with God, hee should not answere to one point of a thousande. True it is that this may well bee verefyed of God: for wee may pleade faire, and tell a long tale, whereas ther shall be a thousand pointes that God will not once voutsafe to open his lips [ 60] to reply vnto. And that is verie true: For all the coloure that we shall pretend to iustifie our selues, may wel beare some countenaunce afore men, bycause they see not so cleerely as were requisite: but when we come vnto God, all of it vanisheth away to nothing. Let vs not thinke then that God is amazed at oure long and great babbling: for when we shal haue cast our skum, and whē it shal come to the point of excusing our selues, and to giue credit to our vertues: peraduenture it will seeme that God oughte to yeelde vnto vs, Yea: but in the meane whyle he doth nothing but laughe and mocke at all the vayne bragges that menne can alledge: For all is nothing worth. Thus yee see a good and holie sentence: whiche is, that if wee alledge a thousand articles, God wil not answere so much as one of them. VVhat is the reason? It is bycause it is nother heere nor there in his sighte. It may well be made account of before men: But what for that? God will not bee moued with it awhit. Neuerthelesse the naturall mea∣of this place is, that when we be come vnto God (that is to wit in way of incountering against him) we shall be so cō∣bred, as we shal not be able to answer one only article of a thousand that he shal alledge against vs. Surely wee be so hastie, that we will needes fight with God, before we can draw our sword as they say. And we see it is so. I pray you wil we not more streine curtesie to aduenture vpō a mor∣tall man or vpon a creature that is nothing, than vpon the liuing God? If wee intend to make defiance to any man, we will forecast thus: Is he able to make his parte good? howe may we compasse our intent? This may turne vs to trouble or displeasure. VVhen wee shall enter into dea∣lings against men, wee will make many discourses: but if wee bee mynded to rush against God, wee will step to it bluntly. VVee see then heereby what rage, (yea euen di∣uelishe rage) there is in men to matche themselues so a∣gainst God. But when we come to the push, we shall fynd by experience what it is to iustle againste him, and that it is no dalying with such a Prince. Thus yee see what Iob sheweth here. For first hee setteth downe mennes bold∣nesse at it may be perceyued: and afterward on the con∣trarie part, he setteth downe the comberance wherin they be when God maketh them to feele that he is rightuous and confoundeth them. Then lette vs marke well that men are desyrous to pleade and dispute with God as wee see, and yet notwithstanding, that when they be once en∣tred into the chalendge, they must needs be ouerthrown, and God will make them feele that they must bee con∣founded spyte of their teethe. This is a verie needefull thing. For I haue shewed alreadie, that the foolishe ouer∣weening wherewith men deceyue themselues, procee∣deth of this, namely that they regard not God, but make their discourses thus: yea verelye, I am no woorse than other men, and besides that, if I haue vices, I haue vertues also too recompence them withall. The cause then why men do so ouersleepe themselues, is for that they knowe not what Gods Maiestie is, nor haue any liuely feeling of it, to submit themselues therevnto. Sith the case standeth so: let vs marke well how it is said here, that men are de∣syrous to stande pleading and disputing againste God. And why is that? For we be so blind, as we can not see to our selues to say, How now? Behold▪ God is able to ouer∣whelme vs, and to thust vs downe to the bottomlesse pit of hell, and yet shall we go set ourselues against him? But

wee neuer thinke of that: and therefore it is no maruell though we be so blynde. Howbeit let euerie man bethink himselfe well, and he shall finde that that is the reason. If any man speake to vs of pleading against God: nature it selfe teacheth vs that wee ought to abhorre it: I say euen the wickeddest of vs. VVe see of these Scoffers that haue nother conscience nor feare of God, and yet notwyth∣standing there remayneth some kynd of feeling ingrauen in them by nature, so as they bee abasshed and ashamed when it is sayde to them, wilte thou pleade against God? [ 10] Neuerthelesse euen they also that seeme to bee good and discreete men, will sometimes fall into suche manner of talke, so as there is not that man whiche playeth not the horse that is broken loose, in making protestation against God. VVe see that euen the Prophets haue bene assayled with such temptations. True it is that they haue resisted, as it behoued. But this kynde of conceite hath somewhat combered them, so as they haue bene sorie nowe and then to see Gods iudgemente so straunge to them, and that their owne reason hathe as good as caryed them awaye. [ 20] Seeing then that wee bee so inclyned to pleade againste God, so much the better ought this doctrine to be printed in our remembrance, that wee may bee restreined at suche times as wee bee tempted in that wise to reason againste God, assuring oure selues, that wee can gayne nothing by ought that we can do. And if we be warned heereof, wee shall not bee so greatly offended, though wee see many leape after that sort out of their boundes. For this stum∣blingblocke troubleth the weake. VVee would faine that euery man confessed God to bee rightuous, and that his [ 30] mercie filleth the whole world, and that we ought to glo∣rifie him for the same. But when it hapneth that wicked men rayle at God, and other some blaspheme him: and men dare not open their mouthe to reproue and rebuke them, in so much that they haue full scope, and triumph to the worldward: when this is seene, the weake are greeued, and it seemeth to them that the mightie power and righ∣tuousnesse of God are defaced therby, and so they can not yeld him the glory that belongeth to him. But we see how it is as it were a naturall thing in man to pleade after that [ 40] maner against God: and although it be a monstrous thing and such a one as we ought to abhor exceedingly: yet is it an ordinarie vice. Sith the case standeth so: let vs not bee ouer muche disquieted, when it hapneth. Thus yee see what wee haue to beare in mind. And it behoueth vs too marke well what is added here for the second poynt: that is to wit, that if God charge vs with a thousande articles, we be not able scarsly to answere one. Here we be admo∣nished, that when we haue serched out oure vices to the vttermoste, that wee shall not come to the knowledge [ 50] of the hundreth parte, no nor to so much as one of euerie thousand. True it is that if men examine themselues well without hypocrisie: they muste needes finde themselues wrapped in so many euilles, as they may bee ashamed of themselues, and vtterly dismayed, specially wee. For thoughe a man picke out them that bee the holyest, yet muste they raunge them selues in one ranke with Dauid, who hathe confessed that no man can attayne to the true knowledge of his sinnes. Nowe if the holiest and suche as seeme Angells, are altogither confounded in their sinnes, [ 60] bycause the number of them is infinite: I pray you what is to bee sayde of the common sort? For wee must neuer take our selues to haue profited so much, but that wee be still farre behynde them that I speake of. So then, if men examine their liues throughly, they shall find such a bot∣tomlesse gulf of sinnes, as they shall be vtterly dismayed. But is this all? we attayne not yet the knowledge of the hundreth part, in such sort as were requisite. And why so? Ye see that Dauid, who entred his faults, cryed out, who is he that knoweth his owne sinnes? Hee confesseth then that he knew exceeding much: and afterward he addeth, Lord clenze me from my secrete sinnes. And why sayeth he so? How calleth he them secret sinnes? for it behoueth vs to knowe our sinnes, or else we can not confesse them to be sinnes. The answer is, that Dauid wist wel that God seeth more cleerely than wee doe. And so seeing our own conscience vpbraydeth vs, what shall we say to the iudge∣ment of God? Ye see then the order that we haue to kepe: that is too wit, that euery of vs enter into himselfe, and search out his owne vices throughly, so farre as hee can come to the knowledge of them. And haue we sifted thē out? well, behold our conscience is our iudge: and what maner iudge is it? True it is, a iudge that is greatly to bee feared, but dothe not God see farre more cleerer than a mortall man? My conscience accuseth mee of a thousand sinnes: and if God enter into reckening with mee, shall hee not find many mo? So then it standeth vs in hand to wey well what is sayde heere: that is to witte, that of a thousand poyntes we can hard and scarsly answere vnto one: and that when wee shall haue espyed one faulte by our selues, God passeth farre further, for he seeth the sins that we be not priuie to. Nowe then folowing that which is sayd here, let vs lerne to bethink vs of our faults in such wise as wee may be fully resolued in our selues, that God contenteth not himself with that which commeth to our owne knowledge, but will iudge according to that which he himselfe seeth and knoweth, and not according to that which we can finde, for we will leape ouer the quicke co∣les as it is sayde in the prouerbe: but God plungeth vs in them ouer head and eares. It is he to whome it belongeth too search the heart, as the Scripture attributeth vntoo him. And besides this, wee discerne not so well betweene vices and vertues as we ought to doe. That poynt there∣fore must be reserued vnto him. And wherefore descerne we them not? If we will iudge well and rightly of all our works, it standeth vs in hand to know what perfection is. For without perfectnesse there is nothing good before God: that is to say, all is but filthynesse [wher there wants perfection.] And who is he that deserueth to be allowed of God, if this perfection shewe not itselfe in him? But nowe howe shall we know what perfection is, considering that our eysight is so dim, and that we see but as it were in the twylight? Although God inlighten vs, yet haue not wee so pure and cleane a sight, as can vse the brightnesse which hee sheweth vs. True it is that the worde of God entreth intoo the bottome of oure heartes, and perceth through our bones and the marie, and all that is in them. True it is, that it is a burning cresset, true it is that Iesus Christ is called the daysunne, and that he shineth ouer al: but yet for all that, our eysight ceasseth not to be dim stil. Therefore it standeth vs greatly in hande to knowe what perfection is. And hereby we be put in mynde, that when

soeuer we take things to bee good, and perceyue not any fault in them, yet are they not therefore without faulte, for we knowe not the perfection that God requireth. To be shorte, there is none but only God that knoweth what perfection and soundnesse is. And why? It is in him, hee knoweth it, and we be too feeble to atteyne vnto it. That is the cause why it is sayde that wee may well set a fayre face vpon the matter, but we shall not be able to answer one poore poynte of a thousand that shall bee alledged and layde afore vs. And I haue tolde you already, that [ 10] men are warned, that if they will pleade with God, they shall alwayes find themselues confounded to their dam∣nation. Howbeit all to late. And this warning is very pro∣fitable for vs: what is the reason? To the intent that be∣fore the blowe come, euery man shoulde holde himselfe within the boundes of sobernesse and modestie, to say, A∣las, what a thing is it for vs to go to law with our God? Thinke we to get the vpper hande of him? nay, cleane contrariwise God shall ouerwhelme vs. And behold, the only way to be acquit at his hand, is for euery man to cō∣demne [ 20] himselfe. But if we fall to sturdinesse, God wil pu∣nish vs for such pride. It may be that at the first push hee wil not shew vs our confusion, but at the length we shal be so snarled in it, as wee shall not winde our selues out agayne.

Yee see then intoo what a maze God casteth all the presumptuous sort which vndertake to stand against him, and enterprise the combate that is spoken of heere. True it is, that God is so gracious to some, as that hee daunteth them, and they at length do fall in aray: but that muste [ 30] not bee taken holde on, to say that he worketh continu∣ally all after one fashion. VVe shall see some that are full of pride, whiche trust in their owne rightuousnesse and would bind God vnto them: well, God ouermastreth them, and tameth them, he casteth them into vtter con∣fusion, and afterwarde plucketh them out againe. VVee see that God worketh not alwaies after one rate. Neuer∣thelesse it behoueth vs alwayes to vnderstande what the scripture telleth vs: namely that God will stretch out his hand against the proude, too destroy them. And beholde [ 40] how he proceedeth therin. I say the hypocrits are so puf∣fed vp with pride and presumptuousnesse, as they thynke verely that their vertues deserue to be receyued, yea and to haue reward and recompence. VVell, they stande in their owne conceite for a tyme, and God letteth them a∣lone there. On the other side Satan eggeth and inticeth them, and maketh them to set much more by themselues. They gaze at their owne gay fethers like Peacocks, say∣ing, I haue done this and that, and they beare themselues in hand that God ought to hold himself cōtented with it. [ 50] But anone after when they haue taken pleasure in them∣selues, and in all their vertues: if God cal them to acount, and proue to their faces, that in that which they estee∣med as vertue was nothing but vice, yea and starke filthi∣nesse and abhominacion before him: then are their combs cut, and good right they should be so: insomuch that whē they haue beguiled not only the worlde, but also them∣selues, by trusting in things that haue a gay shew and coū∣tenance outwardly: the thing must alwayes be manifested whiche is spoken in Sainct Luke, namely that the thyng [ 60] which is excellent and highly esteemed among men, is abhominable before God. Then let vs beware that wee presume not so farre as to fight against God, and to go to law with him to iustifie ourselues. For else will oure God confound vs, and so rush against vs, as we shall be oppres∣sed and ouerwhelmed of a thousand crimes, and wee shall not be able to answer any one of them, and when we bee accused of a thousand deadly sinnes, (that is to saye of an infinite number) if we intend to cleere our selues but of some one only point, we shall be cast in our owne turne. I say let vs beware we come not to that point. Now to the end we may be touched the better, it is sayde, That God is wise of hart and mightie of strength. This poynt of doctrine hath bin touched already heeretofore. Neuerthelesse it is not for nought that it is spoken of heere new againe. For it is a lesson which we ought to mind day by day. I haue told you already that men beguile themselues and wanze away in their own fond imaginatiōs, bycause they thinke not vpon God, but rest vpon themselues. Beholde heere one inconuenience. But let vs on further. If men thought vpon God, shuld they not be touched liuely, to acknow∣ledge him according as he declareth himselfe vnto them? should they not be moued to suche a feare and reuerence as they would glorify him as he is worthy: But they do it not at all, what is the reason? It is bycause they conceiue not God to be such a one as he is. VVell, we can skill to say God, God, that word runnes roundly vpō our tungs end, and yet in the meane while, his infinite maiestie is not perceiued awhit. Al that is in God to our respect, is as a dead thing. And in very deede it is wel seene by mennes blasphemies, periuries and suche other like things. If men had any feeling of Gods maiestie, should we heare so ho∣ly and sacred a thing so rent and torne in peeces? If men be so in a chafe, God must be faine to abie for it, as if he were their Iacke. Like as when a master is angrie, (if he be a fu∣mish and hasty man) he will giue his seruant a buffet with his fist, so will a testy man do to his wife, or else too hys horse if he displease him. Euen so play we with God. Now when we see mē cast vp their choler at God as if he were their vnderling, may it not be well sayd that we be totoo dulheaded: yea and they come to that point without be∣ing chafed. For we see these dogges make no bones at all in tearing the name of God. And although there bee no cause to prouoke them therevnto, yet ceasse they not to sweare blasphemously at euery word, which is a mōstrous thing and against nature. Therefore it is a good token that we knowe not the maiestie of God, though the word flye neuer so roundly out of our mouth. Also there are store of sorswearings. It is a horrible cace now a dayes, that a man cannot wring out one worde of truth, and let there be neuer so much solemnitie vsed to bring on those that are called to witnesse, yet is it seene that they bee all for sworne, insomuch that of the whole number of such as are deposed, a man shall hardly finde one among halfe a score that will say the truth. And indeede it is a common byword among them, that the cace goes wholly with thē when there are no witnesses: which is as much to saye, as there is not one that wil speake the truth. And thus ye see how they spite God. Also I pray you what talke will men hold when communication is ministred about the holye scriptur, about the whole religiō, and about so holy things as wee haue at this day? It were meete that men shoulde

hold thēselues in awe in such caces, according as it is sayd that the true marke of Gods children is to tremble at hys word. But we see that men will boldly reason of God: there is discoursing, and prating of him and of all the se∣crets of his maiestie, euen as it were in sport: and are not these substantiall proofs that wee know not what God is though his name be ryfe in euery mannes mouthe▪ Then let vs marke well that the thing whiche is added heere, (namelye that God is wyse of hart and myghtie of strength) is no more than needeth. And it is true that these woordes [ 10] seeme not to be so pithily spoken as they might haue bin: but if they be well weyed, there will be found a sufficient force to make vs shrinke in our hornes. For when it is sayd that God is wise of hart: it is not meant of worldly wisdome, nor of such wisdome as our wit is able to com∣prehend. And when it is sayd that he is strong: it is not that he is strong as if hee were a Gyant or a Mountayne: but we must glorifie him in such wise as we must assure oure selues, that there is no might, no strength, no power like his in all the creatures that we see: but that all is nothyng [ 20] which we can see heere beneath, and that wee must seeke all strength and power in God alone. Lo what this speech importeth. Verely this thing cannot bee so well gone through with, at this present as it ought to bee: but yet it was requisite that we should touch it, to the end we might see the manner of Iobs proceding, or rather of the holye Ghosts proceding who speaketh by Iobs mouth, to shewe vs what maner of rightuousnesse Gods is. VVill we then vnderstand well what we be? we must take this for a ge∣nerall conclusiō, that whē there shall no open crymes bee [ 30] found in vs, so as we liue not loocely, but walke honestly and vnblamably too the worldward: all this is nothing. VVhy so▪ Of what sort soeuer the creatures be, God can condemne them and continue rightuous himselfe. And if wee attempt too reply against him, it is true that in oure own opinion we may wel find what to say for a time, and God wil winke at it, and not withstand it at the first brunt. But in the end we must be fayne to stoupe to receyue the sentence of damnation: and when men shall haue clapped their hands at vs, yea and quit vs cleere, we shall not faile to be condemned for all that, and to be confounded when we shall come before the great iudge. For hee sees more cleerely and sharply than al the men in the world. And so let vs assure ourselues, that there is none other meane to obteyne fauour before God and to haue our sinnes co∣uered, (no not euen after we haue frankly confessed that there is nothing but filth and infection in vs) but by flee∣ing for refuge to our Lord Iesus Christ. For there shal the full and perfect ryghtuousnesse bee found, by the vertue whereof we shall be acceptable too God, and finde hym mercifull to vs.

But now let vs cast ourselues down before the face of our good God, with acknowledgemēt of our sinnes, pray∣ing him to wipe thē out in such wise, as we may come too him looking him in the face, yea howbeit not presuming of aught that is in ourselues, but vpon his gracious fauour which he hath shewed vs in our Lorde Iesus Christe, and wherof it hath bin his will to make vs partakers. And that moreouer he wil clenze vs frō day to day, & so purge vs of all the corruptiōs that are in our flesh, as we maye bee rightly sanctified to apeare blamelesse before him at the latter day. And so let vs all say, Almightie God, &c.