The first Sermon vpon the first Chapter.

THE BETTER TO PROFIT ourselues by that which is contained in this present booke, firste and formost it behoueth vs to vnderstande the summe of it. For the storie here writtē, sheweth vs how we be in Gods hand, and that it lieth in him to determine of our life, and to dispose of the same according to his good pleasure, and that it is our dutie to submit ourselues vnto him with al humblenesse and o­bedience: 20 and that it is good reason, that wee should bee wholly his, both too liue and dye: and specially that when it pleaseth him to lay his hande vpon vs, although we per­ceiue not for what cause hee doth it, yet we should glorifye him cōtinually, acknowledging him to be iust and vpright, and not too grudge against him, nor to fall striuing with him, assuring ourselues that we shall always be vanquished in pleding against him. So thē, the thing that we haue brief­ly to beare in mind in this story, is, that God hath such a so­uerainty ouer his creatures, as he may dispose of thē at his 30 pleasure: and that when he sheweth any rigour which we thinke strange at the first blushe, yet notwithstanding wee must holde our peace, and not grudge, but rather confesse that he is rightuous, and wait till he shew vs wherefore he chastizeth vs. And here withall we haue to behold the pa­tientnesse of the man that is set heere before our eyes, ac­cording as S. Iames exhorteth vs. For when God sheweth vs that we ought to beare all the miseries that he shal send vpon vs: we can well afoo [...]d to confesse that it is our dutie so to doe: but yet there withall wee alledge our owne 40 frayltie, and wee beare oureselues in hande, that that ought to serue for our excuse. VVherfore it is good for vs to haue such examples, as shewe vnto vs howe there haue bin other men as fraile as we, who neuerthelesse haue re­sisted temptations, and continued stedfastly in obedience vnto God, although he haue scourged them euē with ex­tremitie. Thus haue we here an excellent mirrour. More­ouer, we haue to cōsider not only the patience of Iob, but also the issue of it, as Sainct Iames sayth. For had Iob con­tinued in miserie: albeit that hee had had more than An­gelical 50 strength in himself, yet had that bene no happie is­sue. But when we see he was not disappointed of his hope, and that he found grace, bycause he humbled himselfe be­fore God: vpon the sight of suche an issue wee may con­clude, that ther is nothing better, than to submit ourselues vnto God, and to suffer peaceably whatsoeuer he sendeth vs, vntill hee deliuer vs of his owne mere goodnesse. And herewithal (besides the storie) we haue to consider the do­ctrine comprised in this booke. That is to wit, concerning those that came vnto Iob vnder pretence to comfort him, 60 and yet tormēted him much more than did his owne mi­series: and concerning the answeres that he vsed to repulse their checks, wherwith it seemed they would haue daūted him. But first of all, as in respect of our afflictions, we haue to note, that although God send them, and that they pro­ceede from him: yet notwithstanding the diuell also stir­reth them vp in vs, according as S. Paule telleth vs, that we haue war against the spirituall powers. For when the diuel hath once kindled the fire, he hath also his bellows: that is to say, he findeth men that are fit to pricke vs always for­warde, both to feede the euill, and to encrease it. So then we shall see how Iob (besides the miserie that he endured) was also tormented both by his friendes and by his wyfe, and (aboue all) by such as came to tempt him spiritually. For I call it a spirituall temptation, not only when wee be smitten and afflicted in our bodies: but also when the dy­uell cōmes to put a toy in our head, that God is our dead­ly enimie, and that it is not for vs to resort any more vnto him, but rather to assure our selues, that henceforthe hee will not shew vs any mercy. See whervnto al the discours tendeth which Iobs friends layd afore him. It was to make him beleeue, that he was a man forsaken of God, and that he deceiued himself in imagining that God would be mer­cifull vnto him. Surely these spirituall battelles are farre more harder to be borne, than all the miseries and aduer­sities that we can suffer by any persecution. And yet doth God let Satan ninne so farre vpon the brydle, that he also bringeth his seruants with him, who giue vs such assaults, as wee see Iob hath endured. Marke well this for a spe­ciall poynt. But here withall we haue further to marke, that in all this disputation, Iob mainteineth a good case. And yet it is more, that Iob mainteining a good quarell, did handle it il, and that the other setting forth an vniust mat­ter, did conuey it well. The vnderstanding of this will be as a key to open vnto vs all this whole booke. Howe is it that Iob mainteineth the good case? It is in that hee knoweth, that God dothe not euer punishe menne accor­ding too the measure of their sinnes, but hath his secrete iudgementes, whereof he maketh vs not priuie, and there­fore that it behoueth vs to wait till he reueale vnto vs for what cause he doth this or that. Thus is he in this whole discourse persuaded, that God doth not always punish mē according to the measure of their sinnes▪ and therevpon assureth himselfe, that he is not a man reiected of God, as they woulde make him to beleeue. Beholde heere a good and true case, notwithstanding that it be ill handled. For Iob raungeth here out of his boundes, and vseth such ex­cessiue and outrageous talke, that in many pointes he see­meth a desparate person. And specially he so chafeth, as it seemeth that he would euen resist God. Thus may vee see a good case missehandled. But on the contrarie part, they▪ [Page 2] that vndertake the euill case (that is to wit, that God doth alwayes punishe men according to the measure of their sinnes) haue goodly and holie sentences, and there is no­thing in their whole talk which would not entice vs to re­ceyue it as if the holy Ghost himselfe had vttered it. For it is plaine truth: they be the groundes of religion: they treate of Gods prouidence: they treat of his iustice: they treate of mennes sinnes. Thus see wee a doctrine whiche wee must receyue without gaynsaying: and yet the drifte of it is euill, namely for that these men labour thereby to 10 cast Iob into despaire, and to drowne him altogither. But hereby we see, that when we haue a sure grounde, it be­hooueth vs to looke that wee builde vpon it in such wise, as all things be answerable therevnto, according as Sainct Paule sayth of himselfe, that he builded well, for as much as he founded the Church vpon the pure doctrine of Iesus Christ, and therfore that it hath such a conformitie in it, as those that come after him, shal not make any other foun­dation, eyther of chaffe, or of stubble, or of any other brit­tle stuffe: but haue a good foundation, stedfast, and sub­stantiall, readie layd to their hand. Likewise in our whole 20 lyfe we haue to looke vnto this point: namely that if wee be grounded vpon good and rightfull reason, it behoueth eche one of vs to stande vpon his garde, that he reele not, ne wauer not one way or other. For ther is nothing easier than to marre a good and rightfull matter, so sinfull is our nature, as wee finde by experience at all times. God of his grace may giue vs a good case: and yet we may bee so stinged by our enimies, that wee can not holde our selues within our boundes, nor simply followe that whiche God hath enioyned vs, without adding of som trick of our own. 30 Seing then that we be so easily caried away: we ought the rather to pray vnto God, that when wee haue a good case, he himselfe will voutsafe to guide vs in all singlenesse by his holie spirit, so as we may not passe the boundes, which he hath set vs by his word. Herewithall also we be put in mynde, not to apply Gods truth to any euill vse. For in so doing we dishonour it: like as these men doe heere, who although they speake holily (as we haue shewed already, and as we shall see more fully hereafter) are notwithstan­ding but traytours to God. For they corrupt Gods truth, 40 and abuse it falsly, applying that thing to an euil end, which of it selfe is good and rightfull. So then, whensoeuer God giueth vs the knowledge of his woord, let vs learne to re­ceiue it with such reuerence, as our receiuing of it may not be to deface good things, nor to sette a colour vpon euyll things, as oftentimes those that bee most sharpwitted and cunning, do ouershoote themselues, and abuse the know­ledge that God hath giuen them, vnto deceyt and naugh­tinesse, turning all things topsituruie, in suche wise as they doe nothing but snarle themselues. Considering therefore 50 how all men are giuen to such infirmitie: it, standeth vs so much the more on hand, to pray God to giue vs the grace to apply his word to such vse as he hath ordeyned it: that is to wit, to purenesse and simplicitie. And thus ye see what we ought to consider in effecte. But now that we vnder­stande what is in this booke: wee muste lay foorthe these matters more at length in such sorte as the things that we haue but lightly touched, may be layd forth at large accor­ding to the processe of the historie. It is sayde, that There 60 was a man in the lande of Hus, named Iob, a sounde and vpright man, and fearing God, and withdrawing him selfe from euill. VVe knowe not, neyther can we guesse in what tyme Iob liued: sauing that a man may perceiue he was of great an­tiquitie: howbeit that some of the Iewes haue bin of opi­nion, that Moyses was the author of this boke: and that he did set it as a loking glasse before the people, to the intent that the childrē of Abrahā (of whose race he himself came) might knowe that God had shewed fauour to others that were not of the same line, and thervpon be ashamed if they thēselues walked not purely in the fear of God, seing that this man (which had not the mark of Gods couenant, nor was circumcised, but was a Panim) had behaued himself so well. But forasmuch as this is not certeine: we must leaue it in suspence. Neuerthelesse let vs take that which is out of all doubt: that is to wit, that the holie ghost hath endited this booke, to the ende that the Iewes should knowe how God hath had people too serue him, albeit that they haue not beene separated out from the rest of the worlde: and that although they had not the signe of circumcision, yet notwithstanding they walked in all purenesse of con­uersation. By the knowledge whereof, the Iewes haue had occasion to be so much the more diligent to kepe the lawe of God: and sith hee had voutsafed them such fauour and prerogatiue, as to gather them out from among all other strange nations, they ought to dedicate themselues wholly vnto him. Also a man may perceiue by the booke of Eze­chiel, that the name of Iob was renoumed amōg the people of Israell, for in his .xiiij. chap. we see it is sayd, that if Noe, Iob, & Daniel wer amōg the people that shuld perish, they should saue no mo mens liues but their own, & all the rest of the people should be destroyed. See howe the Prophete speaketh of these three men, as of suche as were knowne and renoumed among the Iewes, as I haue touched alre­die. And thereby we see what the intent of the holy ghost is: namely that the Iewes should haue a mirror and pattern whereby to knowe how they ought to keepe the doctrine of saluation that was giuen vnto them, seing that this man whiche was of a straunge nation, had so kepte himselfe in such puritie. And that is the chiefe thing that we haue to remember concerning the name that is set downe heere, when he sayth that he was of the land of Hus. True it is, that some men do place this land far eastward. Neuerthe­lesse in the fourth chapter of the Lamētations of Ieremie, the same word Hus is put for a part of Edom. VVe knowe that the Edomites are descended of Esau: and true it is that they also had circūcision. Howbeit forasmuch as they were strayed away from Gods church, they had it no more as the signe of his couenāt. Therfore if we take Iob to haue bin of this land of Hus, then was he an Edomite, that is to saye, of the line of Esau. And we knowe howe the Prophet sayth, that although Esau and Iacob were natural brethren, borne bothe at one burthen: yet God of his mere good­nesse choze Iacob, reiecting Esau, and cursing him with all his whole linage. Lo how the Prophet in speaking to mag­nifie Gods mercy towards the Iewes, telleth them that he choze them not for any worthynesse that was in their per­sons, cōsidering that he had reiected Iacobs eldest brother, to whom the birthrith belonged, and had chozen him that was the yonger & inferior. So then, although that this man was borne of Esaus line: yet notwithstanding we see how soūdly he liued, & how he serued god not only by vpright [Page 3] cōuersatiō & equitie amōg men: but also in pure religion, which he defiled not with the idolatries and superstitiōs of the infidels. As touching the name of Iob, some interprete it to signify weeping or wayling. And other some take it for an vtter enimie, not such a one as he hateth, but such a one as is as it wer a white for men to shoot at. Ther is no cause why we should dout whether this mā (whose coūtrey is so marked out, & whose name is expressed) wer or no, or li­ued or no, or whether the things that are written here, did come to passe or no: so as we should thinke it to be but a 10 tale contriued, as if a mā shuld vnder a counterfaite name set out some thing vntoo vs that was neuer done. For I haue already alledged the record of Ezechiell, and also of Sainct Iames, who shewed right well that there was a Iob in deede. And further, seeing that the story it selfe decla­reth it, we can not in any wise deface the thing whiche the holy Ghost meant to vtter so precysely. As for the resy­due, wee haue too marke, that in that time, although the world were falne away from the true seruing of God, and from pure Religion: yet notwithstanding there was still 20 farre more soundnesse by a great deale, than there is at this day, specially in the papacie. And in deede wee see, that in Abrahams time Melchisedech had Gods Churche and sacrifices which were without any defilement. And so albeit that the more part of the worlde was wrapped in manyfolde erroures, and false and wicked imaginations: yet notwithstanding, God had reserued some little seede to himselfe, and he had always some that were hilde still vnder the pure truth, yea and whiche waited continually whē God should stablish his Church, and choose out one 30 people, (that is to wit the ofspring of Abraham) to the end they might know that they were picked out from the rest of the whole world. But very true it is, that Iob liued after this time, howbeit that the Church of God was not then so well established as it was afterward. For we know that while the children of Israell liued in Aegypt, it was like that all should haue come to naught. And specially we see to what an afterdeale they were come in the ende when Pharao commaunded that their menchildren shoulde bee killed: and in the wildernesse wher it seemed that god had 40 reiected them. VVhen they were come into the countrey of Canaan, they had great battels againste their enimies, and specially the seruice of God and his tabernacle were not yet there so well apointed as was requisite. God ther­fore hauing not yet settled an apparāt state of the church, would there should always remayne some small seedes of it amōg the Paynims, to the intent hee might be worship­ped: & that was also to conuince those that are turned a­side out of the right way like Paynims: for Iob alone was inough to cōdemne a whole countrey. Noe also condem­ned 50 the whole world (as the scriptur saieth) bicause he hild himself always in purenesse, and walked as before God, at such time as euery man had forgotten him, and all menne were gone astray in their own superstitions. Heere then is Noe iudge of the whole world, to cōdemne the vnbelee­uers and rebelles. As much is to be sayd of Iob, who hath condemned al the people of that countrey: in that he hath serued God purely, and the residue were full of idolatrie, shamefull deedes, & many errors. And this came to passe, bicause they hild scorne to know the true and liuing god, 60 and how and after what sort it was his will to be honored. So great regard hath God always had (as I haue sayd) too make the wicked and the vnbeleuers alwais vnexcusable. And for this cause it was his will, that there should always be some mē that should folow the things that he had she­wed to the anciēt fathers. Such a one was Iob, as the scrip­ture telleth vs, & as this presēt story sheweth ful wel, who serued God purely, and liued vprightly among men. It is said, that He was a sound man. This word Sound in the scri­pture is taken for a playnnesse, when there is no poynt of sayning, coūterfayting, or hypocrisie in a man, but that he sheweth himselfe the same outwardly that he is inwardly, & specially whē he hath no starting holes to shift himself from God, but layeth open his heart, and all his thoughts and affections, so as he desireth nothing but to consecrate and dedicate himselfe wholly vnto God. The sayde word hath also bene translated perfect, as well by the Greekes as by the Latines. But for as much as the worde perfecte, hath afterwarde bene misconstrued: it is much better for vs to vse the word Sound. For many ignorante persones not knowing howe the sayde perfection is too bee taken, haue thoughte thus: Beholde heere a man that is called perfect, and therefore it foloweth, that it is possible for vs to haue perfection in oureselues, euen during the tyme that we walke in thys present lyfe. But they deface the grace of God, whereof wee haue neede continually. For euen they that haue lyued moste vprightly, must haue re­course to Gods mercie: and except their sinnes be forgy­uen them, and that God vphold them, they must needs al perish. So then, although that they whiche haue vsed the word perfect, haue ment well: yet notwithstanding for as muche as there haue ben some that haue wrested it too a contrary sense, (as I haue sayd) lette vs keepe still the word Sound. Then looke vpō Iob, who is called Sound. And how so? It is bicause there was no hypocrisie nor dissimulation, nor any doublenesse of heart in him. For when the scrip­ture meaneth to sette down the vice, that is contrary too this vertue of Soūdnesse: it sayth Hart and Hart, meaning thereby a double heart. Let vs marke then, that fyrst of al this title is attributed vnto Iob, to shew that he had a pure & simple mind, that he bare not two faces in one whood, nor serued God by halues, but laboured to giue himselfe wholly vnto him. True it is that as nowe we can not be so sounde as to attayne to the marke as were too be wished. For as touching those that follow the right way, although they goe on forward limping: yet are they so lame, that they dragge their legges and their wings after them. The case then standeth so with vs, so long as we be wrapped in this mortall bodie, that vntill suche time as God haue quit [...] discharged vs of all the miseries wherevnto wee be subiect: there shall neuer be any perfect soundnesse in vs, as I haue said afore. But yet for all that, it behoueth vs ne­uerthelesse to come to the said playnnesse, and too gyue ouer all counterfaytnesse and leasing. And further, lette vs note, that the true holynesse beginneth within vs, in so­much that if we shewe all the fayrest countenances in the world before men, and that our lyfe bee so well guyded that euery man shall commend vs: yet if we haue not thys playnnesse and soundnesse before God, all is right nought. For it behoueth that the fountayne bee fyrste pure, and afterwarde that the streames that runne out of it bee pure also. Otherwise the water may well bee cleere: [Page 4] and yet neuerthelesse bee bitter, or else haue some other filthie corruption in it. Therefore it behoueth vs to begin alwayes with this text, That God will be serued in spirite, and in truth: for he is a spirit, and he regardeth the truth of the heart, as it is sayd in the fifth of Hieremie. Then ought we to learne first and formoste, to frame our hearts to the obeying of God. For after that Iob hath bene reported to haue ben sound, it is also sayd of him that He was vpright. This vprightnesse is ment of the lyfe that he led, which is as it were the frute of the said roote which the holy ghost 10 had planted afore. Iob then had an vpright and soūd hart. For his life was simple, that is to say, he walked and liued amōg his neybours, without hurting of any person, with­out doing any wrōg or trouble to any body, without set­ting of his mind to any guyle or naughtinesse, and without seeking his owne profit by the hinderāce of other folkes. VVe see now what this vprightnesse importeth, which is added in this place. And herby we be admonished, to haue an agreablenesse betweene our hearte and our outwarde senses. True it is (as I haue saide afore) that wee may well 20 withold our selues from yldoing, & that we may wel haue a fayre shewe before men: but that shall bee nothing, if ther be any hipocrisy or couert dissimulation before god, when it commeth to the roote that is within the hearte. VVhat must we do then? VVe must begin at the foresayd poynt, as I haue told you afore: and then to haue perfecte soūdnesse, it behoueth that our eyes, our hands, our feete, our armes, & our legs be answering thervnto: so as in our whole life we may shew that our will is to serue God, and howe that it is not in vaine that wee pretende a meaning 30 to keepe the same soundnesse within. And heere ye maye see why Sainct Paule also exhorteth the Galathians too walke after the spirite, if they liue after the spirite: as if he shoulde saye. Verily it behoueth that the spirit of God dwell in vs and gouern vs. For it is to no purpose to haue a gay life that pleaseth men, and is had in great estimatiō, vnlesse we be renued by the grace of God. But what? It behoueth vs to walk: that is to say, it behoueth vs to shew in effect, & by our work, how the spirit of god reigneth in our minds. For if our hands be stained with robberie, with 40 crueltie, or with other anoyances: if the eies be caried with leud & vnchast lokes, with coueting other mens goodes, with pride, or with vanitie: or if the feete (as the scripture saith) be swift to do euill: therby we well declare, that our hart is full of naughtinesse & corruption. For it is neither the feete nor the hāds, nor the eies that guide thēselues: the guiding of thē cōmeth of the mind & of the hart. VVher­fore let vs indeuer to haue the said agreablenes which the Scripture sheweth vs, when it saithe, that Iob hauing this soundnesse & plain meaning, did also liue vprightly, that is 50 to say was cōuersant amōg his neybors without any anoy­ing of thē, & without seeking of his own peculiar profit, & kept an euē hand with all the world. Also ye see the reason why God proueth whether we serue him faithfully or no: It is not for that he hath neede of our seruice, or of any thing that we cā do: But bicause that when we deale well with our neybours, so as we kepe our faithfulnesse toward al mē, according as nature it selfe teacheth vs: in so doyng we yeld assurāce that we feare God. VVe see many which beare the face of verie zelous Christiās, so lōg as it is but to 60 dispute, and to hold long talke, and to beare men in hand that they study to serue God, & to honor him: and yet for all that, as soone as they haue to do with their neybours, a man shall perceiue what they haue in their harts. For they seeke their own aduātage, & make no cōscience to rake to thēselues, and to beguile folk whē they haue them in their danger, by what meanes soeuer it be. Now then there is no doubt, but that those which seke their own aduantage and profit, are hypocrites, and that their hart is corrupt: & how earnest christiās soeuer they seme outwardly, god bewray­eth that they haue nothing but dung and poyson in theyr hearts: And why so? For looke where soundnesse is, there must nedes be vprightnesse also: That is to say, If the affec­tion be pure within, then wil it folow, that whē we haue to deale with men, we shall procure the welfare of euery mā, in such wise as we shal not be giuē to our selues & to our priuate cōmoditie, but shall haue that indifferencie which Iesus Christ auoucheth to be the rule of life, and the whole summe of the law & the prophets: namely that we do not that thing to any other mā, which we wold not haue done to our selues. So thē, we perceiue that by this cōmendatiō of Iob many men are condemned, for asmuch as the holy Ghost declareth, that this mā had not onely a soundnesse before god, but also an vprightnesse and plain deling amōg men. This plain dealing which he speaketh of, shal serue to giue sentence of damnation vpō all such as are ful of ma­liciousnesse, and vpon all such as passe not to snatche and rake to themselues the goods of other mē, or which passe not to spoyle other men of their liuings. This sort of men are condemned by this present texte. For it foloweth, that He feared God, yea, that hee was a man whiche feared God, and withdrew himselfe from euill. Now seeing that Iob had had the prayse of keping right and equitie among mē: it beho­ued him also to walk before god: for without that, the rest is nothing worth. True it is (as I haue said afore) that we cā not liue with our neybors to do harme to none, and to do good to al: vnlesse we haue an eye vnto god. For as for thē that folow their own natur, albeit that they be indued with goodly vertues, (for so wil it seeme) yet are they [...]uertakē with self loue, & it is nothing else but vayngloriousnes, or some other such respect which thrusteth them forward: in so much that all the shew of vertue which appeered in thē is marred therby. But although we can not haue the sayde vprightnesse without the fearing of God yet notwithstā ­ding, the seruing of God, & the regarding of our neybors ar two seueral things, in likewise as god hath distinguished them in his law, at such time as it pleased him to haue thē writtē out in the two tables. Thē let vs beare in mind, that like as heretofore vnder the word vprightnesse, the holye Ghoste ment to shew after what manner Iob liued amōg men: so also when he saith that Iob feared God, he meaneth to set out the religion that was in him. And hereby we be warned, that if we will frame our life aright, we must first haue an eie vnto god, & then to our neibors. I say we must haue an eie vnto god, to giue our selues ouer vnto him, & to yeld him his due honor: and we must haue an ey to our neybors, to discharge our selues of our dutie towards thē, according to that we be cōmaunded to helpe them, and to liue in equitie & vprightnesse: & finally (forasmuch as god hath knit vs ech to other) that euery man study to imploy his whole abilitie to the cōmō cōmoditie of al. Thus ye see how the case standeth with vs in hauing of an eye both to [Page 5] God & mē, for the wel ordering of our life: for he that lo­keth on himself, is sure that he hath nothing but vanitie in him. For if a man wer able to order his life in such wise, as he might seeme faultlesse to the world; & yet notwithstā ­ding, god disliked him: what shal he gain by his ouerlabo­ring of himself to walk in such wise as al mē might magni­fy him? As to godward he is nothing else but vncleannes: & needes must this sentence which is writtē in S. Luke be verifyed, namely that the thing which is most high & ex­cellēt before mē, is abhominable before God. Then let vs 10 beare in mind, that we cā neuer order our life as we ought to do, except we haue our eyes fastned vpon God & our neybour. Vpon God? and wherfore? To the ende we may know, that we be created to his glory, to serue him and to worship him. For although he haue no neede of vs as our neybors haue, nor is either the better or the worse for our seruice: yet is it his wil to haue resonable creatures which shuld know him, and in knowing him, yeeld him that whi­che belōgeth vnto him. Furthermore, wheras he speaketh of the feare of God: we haue to vnderstande, that it is not 20 a slauish feare (as men terme it:) but it is so tearmed in res­pect of the honor whiche we owe him, for that hee is our father and maister: Do we feare God? Then is it certaine that we desire nothing but to honor him and to be whol­ly his. Do we know him? That must be in such wyse as he hath vttered himselfe▪ that is to wit, that he is our maker, our mainteyner, and one that hath shewed suche fatherly goodnes towards vs, that we of dutie ought to be as chil­dren towards him, if wee will not be vtterly vnthankfull. Also it behoueth vs to acknowledge his dominiō and su­perioritie 30 ouer vs, to the ende that euery of vs yeelding him his due honour, may learne to please him in all res­pects. Thus you see, how that vnder this fearing of God, here is comprehēded al religion: that is to wit, all the ser­uice & honour which the creatures owe vnto their God. And surely it was a ryght excellente vertue in Iob to feare God after that manner, cōsidering how the whole world was turned asyde frō the right way. VVhen we heare this, wee perceiue that although wee liue among the veriest naugtypackes in the whole world, we shall be vtterly vn­excusable, 40 if we be not giuen to the seruing of God as we ought to be: And this is well to be marked, bycause many men are of opiniō, that when they are amōg the thornes, God will hold them acquit and excused: and that if after­ward they corrupt themselues, (or as the Prouerbe saith) hold with the Hare, and hunt with the Hound, (whyche is all one) God will pardon them. But contrariwise loke vp­pon Iob, who is called a man that feared God. In what coū ­trey? It was not in Iewry, it was not in the Citie of Hieru­salem, it was not in the Temple: but it was in a defyled 50 place, in the middes of such as were vtterly peruerted. Al­beit then that hee were among such people, yet had hee such stay of himselfe, and liued in such wise, that he wal­ked purely among his neybours, notwithstanding that at that time all was full of crueltie, of outrage, of robberie, and of such other like enormities in that place. VVhere­vpon we haue to consider, that it shall turne so much too our greater shame, if we on our behalfe haue not a care to keepe our selues pure in the seruice of God, and of our neighbours, seing he giueth vs such occasion as we haue, 60 that is to witte, that Gods worde is continually preached vnto vs, that we be exhorted vnto it, and that he refour­meth vs when we haue done amisse. It standeth vs on hād then to giue eare to that which is shewed vs here. And therefore in conclusion let vs marke that which is added here in the text: namely that he withdrew himselfe from e­uill. For we see that the cause why Iob ouercame all lettes and incounters that might hinder him from the seruing of God, and from liuing vprightly among men, was for that he had a stay of himselfe: for he knew right well, that if he had taken libertie to do like other men, hee shoulde haue bene giuen to al vices, so as he should haue bene the enimie of God. Iob then walked not so in the feare of God and in such plaine dealing and soundnesse, without great store of incounters, or without the Diuels heauing at him to ouerthrow him and to cast him into the filthi­nesse of the whole worlde: but bee withdrew himselfe from euill, that is to say, he withhild himselfe. VVhat must we do then? Although we be in the Church of God, yet we see great abundance of euils, and (howsoeuer it happeneth) there shal neuer be such plainenesse and purenesse, but we shalbe mingled with store of skorners & vnthrifts which are firebronds of hell and deadly plagues to infect all mē. Therefore it behoueth vs to be very ware, seing there are so many stumblingblocks and so great loocenesse, where­by to trayne vs foorthwith vnto vnthriftinesse. VVhat re­medie then? Let vs withdraw our selues from euill: that is to say, let vs fight against such assaultes after the example of Iob: and when we see abundance of vices and corrup­tions reigne in the world, albeit that we be fayne to be in­termedled with them, yet let vs not be defiled with them, nor say as commonly men are woont, namely that wee must needes doo as other men do: but rather let vs take counsell by Iobs example to withdraw ourselues from e­uill, and to retyre in such sort, as Sathan may not be able to make vs to yeelde for all the temptations that hee shal cast before vs: but that wee may suffer God to clenze vs from all our filthinesse and infection (according as he hath promised vs in the name of Iesus Christ,) vntill hee haue pulled vs quite out of the soyle and vncleannesse of thys world, to match vs with his Angels, and to make vs part­takers of that endlesse felicitie, for the which we must la­bour here continually.

Therfore let vs present our selues before the face of our good God, with acknowledgemēt of our sinnes, praying him to giue vs suche feeling, that in acknowledging our owne poorenesse, we may always haue recourse to the re­medie that he giueth vs: which is, that he pardoning al our offēces, will so gouerne vs by his holy spirit, that although Satā be named the prince of the world, & haue such scope amōg men, that the more part of them are so peruerted as we see: yet notwithstanding we may not be harried away with them: but rather that our good God will holde vs backe vnder his obeysance, and that wee may knowe the thing wherevnto we be called, so as we may follow it, and maintaine the brotherlinesse which he hath ordeȳned a­mōg vs, so linking our selues one with another, as we may desire nothing, but to procure the welfare of our neybors, to the end we may be settled more and more in his grace which he hath graunted vs by our Lord Iesus Christ, vn­till he make vs to receyue the frute of it in his heauenly glory: and that it may please him &c.

The second Sermon vpon the first Chapter.

YEsterday wee heard the prayses whyche the holye Ghoste gaue vnto Iob, not so muche for himselfe as for our instru­ction, to the end we should know how we ought to rule our life: namely that 20 we walke in singlenesse of hearte, so as there bee no peece of counterfaitenesse in vs, and that therewithall our workes also may yeelde witnesse of the same singlenesse. And moreouer, that we feare God, kno­wing how it is he to whome we must referre our whole lyfe, and that his honoure is the thing that we must gyue our selues vnto. And further, that for asmuch as wee bee continually beset with many stumbling blockes, and the Diuell practizeth to thrust vs out of the right way: wee should stande vpon our gard to withdraw our selues from 30 euill, and too recouer our selues vnto God, vntill suche time as we be quite dispatched from all the defilementes of the world by death. And now it inseweth in the texte, That Iob was an exceeding riche man: and a great part of his possessions is specially recyted to vs here. It is no smal thing to haue Seuen thousand head of small Cattell, fiue hun­dred yoke of Oxen, as many shee Asses, and as many Camells. Lo here a great substance for one man. And therefore it is sayde, He surmounted all them of the East. But anon we shal see wherefore this is rehersed vntoo vs. For his patience 40 was so much the more prayseworthy, for that hee beeing bereft of so greate goodes, and brought to extreame po­uertie, did notwithstanding continue quiet, as if hee had lost little or nothing. See then how God hath so muche the better tryed him. But herewithall wee haue to consi­der, what a vertuouse mind was in Iob, seeing his riches had not blinded him with pride, nor caused him to set too much by the world, or to discharge himselfe of the ser­uing of God, as we commonly see that many men by rea­son of their great riches, become so loftie, that it is vnpos­sible 50 to tame them, abusing their credite too the oppres­sing of poore folke: and besides that they be full of cruel­tie, they be also stately and full of pompe: So that riches are accompanied with many inconueniences. Therefore it is not in vayne that it is told vs heere, that Iob being so rich, had neuerthelesse alwayes persisted in the seruing of God, and held himselfe in the sayde singlenesse whereof mention is made here. For by his example the riche men of this world are warned of their dutie, whych is, to take good heede that when God hath put abundance intoo 60 their hands, they be not entangled by them, according also as the Psalme exhorteth them. And further (accor­ding as Sainct Paule speaketh to Timothie) that they bee not puffed vp with pride, nor put their trust in the transi­torie things of this world, wherein there is no certaintie: for he that is rich to day, may become poore by too mor­row, whensoeuer it pleaseth God. So then, seeing that the goodes of this world are tickle, and that we may soone be bereft of them: rich men (sayth Sainct Paule) ought too take good heede, that they rest not themselues vpon thē, nor make an ydoll of them, as though they were sure too possesse them, and enioy them euer, but must be ready to yeeld them vp. And to be short (according as it is sayd in another text) such as haue fields and vineyardes, medowes and corne ground, money and wares, must haue a care to vse them in such sort, as if they had none at all, so as they may be poore in heart. Thus then we see what we haue to note vpon this sentence. For least any man might alledge, that it is very hard too behaue himselfe so purely in the middes of so great riches, considering how Christ himself calleth them thornes: therefore the example of Iob shall condemne all suche as keepe not themselues vndefiled, how hardly soeuer it be to bee done. It is very certaine, that a rich man shall haue more ado to walke in the feare of God, than shall a poore man. And true it is also, that pouertie of it selfe bringeth store of temptations. For when a man is in necessitie, he falleth to thinking in him­selfe, what shall become of me? and the diuell thrusteth him forward to distrust. Herevpon he shall be induced to murmure against God, according as we see that many fal into a rage, and it seemeth to them that God doth them wrong, and they wot not on which side to turne them­selues: wherevpon they conclude thus: Sith I can not get my liuyng by my labor without doing other men wrong: I must take an other way to the wood. Herevppon they take leaue to rob and reaue, and they do many shrewde turnes, harmes, and damages to their neighboures. Behold (I pray you) the temptations whiche pouertie bringeth. But if a man make cōparison betweene it and riches: it is certain that the richer sort haue far greater assaults, foras­much as Satan is euer at their elbowe, to blindfold theyr eyes, to the ende they should ouershoote themselues, and forgetting their state, lift vp themselues against God, tye themselues wholly to the world, make a mock of the hea­uenly life, beare them selues in hande that nothing can hurt them, abuse their credite in sundrie wise, haue regarde of nothing, be loth to beare any yoke, bee vnwilling too [Page 7] yeelde to any reason, and thinke all other men too base to be in their company, in so muche that if it were possi­ble for them, they woulde plucke away the light of the Sun from the poore, so that finally they beare themselues in hād, that they deserue of good right to be shoaled out, & to be set aside, as it were on a row by themselues. VVe see now the corruptiōs and other infinite miseries that ri­ches bring: and yet there is no excuse for thē that be rich. VVherefore? For here shall Iob be made their iudge afore god, forasmuch as he was not corupted nor peruerted by 10 the great abūdance & quātitie of goodes that hee had, but alwayes serued God in singlenesse of heart. But if the rich men be made vnexcusable: let the poorer sort also looke well to themselues. For I haue tolde you already: that it is easyer for a man too walke simply, to whome God hathe not giuen so great abundaunce, than for suche as haue a great raunge. The cace is like as if a man were in some little boate and in some small riuer. It is like ynough that hee might bee tossed, and it is like ynough that hee might rushe against some stub, or against some banke of 20 the riuer: but hee is not in suche daunger, as hee that is in a shippe on the middes of the sea, where the waues and stormes are farre more violent. Euen so (say I) stands the cace betweene the poore and the rich. For surely so long as we be in thys worlde, we rowe vpon the water, where wee may bee tossed with tempestes, and rushe agaynste some thing, and euermore be in daunger. Thus are the poore as it were on a little Ryuer: but the ryche are as it were on the middes of the sea, so as they hardly can scape synkyng in some whyrlepoole or other. Now then 30 if there be no excuse for the rych sorte: what shal become of those to whome God giueth the meane too holde themselues in simplicite? VVe see therefore that here is a generall lesson to serue for all men, aswel great as small, and that it behoueth ech man to benefit himselfe by the example that is set here before our eyes. But yet here­withall the vertue of Iob is right commendable: for wee heare the iudgement of our Lorde Iesu Christe, how it is right hard for a rich man to enter into the kingdome of heauen. Not for that riches do of themselues hinder vs 40 from seruing God as I haue sayde: but it hapneth through our naughtinesse and corruption, that where as it becom­meth vs to take occasion to be drawen vnto God by the benefits which he bestoweth vpon vs, we be the further drawen backe from him. VVherefore we see that Iob was a man of wonderfull vertue: seeing that in the midst of such riches, he had not his eyes blyndfolded to conceiue any pride in his hart, so as hee should tread other folkes vnder his feete, or forget God, or become a dissolute, vaine, and pompous person: but hilde on his race whyche 50 he had begon. Lo here the vertue that was commendable in him. And this is done, to the end that if wee can not at­tayne to be full equal with him, yet euery one of vs shuld looke to himselfe, and goe on forward to the marke that is sette afore him. Furthermore we see also, that riches of themselues, are not to be condemned, as some fantasti­call persons surmise, who hold opinion, that a riche man can not be a Christian. For let them fynd me any of the pore that may be compared to Iob in this vertue, and then let thē condemne riches. But when a mā shal haue sought 60 throughout all the poore men in the worlde: hardly shall hee fynde one that shall come any thing neere thys man. Seeing then that the case is so, lette vs marke that riches of themselues and of their own nature are not to be con­demned, and specially that it is a great blasphemie against God, if a man find such fault with riches, that he thinketh the partie which possesseth them, to be vtterly mard. For from whence come riches but from God? Therfore when a man condemneth them, hee setteth hymselfe agaynste God. And further, it behoueth vs too marke, that God must nedes work farre more maruellously in a rich man than in a pore man, as I haue sayde afore. For I haue al­readye shewed the difficultie that a man hathe to mayn­tayne himselfe in simplicitie and vprightnesse, when hee hath abundaunce of goodes. Then had God neede to vtter a singular force of hys holie Spirite to preserue rich menne from corrupting of themselues. But if a man despyze suche a grace of God, doth hee not lyfte vp hymselfe agaynst God? Hereby then we be warned, not to cō ­demne Ryches in them selues, lyke also as we see howe our Lord Iesus Christe hath shewed vs, by matching the poore and the rich togither in the kingdome of heauen, when hee speaketh of Lazarus in sainct Luke. He sayeth there, that the Angells caried Lazarus: For albeit that hee was an outcast among men, & a poore creature of whome no account was made, in somuch that he was forsaken of all men: yet neuerthelesse behold how the Angells carie his soule into Abrahams bosome. And what was thys A­braham? A man rich both in cattell and in money, and in houshold, and in all other things sauing houses and lands, for those were not lawfull for him to haue, bycause it be­houed him to tary Gods leysure, till he gaue him the land of Canaan to inherite. True it is, that he purchased a bu­rying place, but he had not any inheritance, notwithstan­ding that his mouables were very greate. Therfore when we see the soule of Lazarus caried by Angels into the bo­some of Abraham, who is the father of the faithfull: wee perceiue that God of his infinite grace and goodnesse cal­leth both riche and poore to saluation. And vnto this pur­pose maketh that also whiche S. Paule sayth: namely that God wil haue al men to be saued. For he speketh of kings and princes, who of ordinarie do missebehaue themselues in their greatnesse, and can not find in their harts to stoup vnto God: yea it seemeth to themselues that they be no mortall men: and yet God picketh out some of them to himselfe, & will not haue al to be lost and to perish. Thus ye see what we haue to marke. Yet for all this, the rich mē must not flatter themselues, but rather know howe they stand as it wer vpon yee, where they may soone slide, and that they be as it were among thornes, so as it behoueth them to looke diligētly to themselues for being pricked. Lo how eche one of vs ought to be touched with careful­nesse to cōmend our selues vnto God, that we may walke according to his will. And vpon this saying, That Iob had seuen sonnes, and three daughters, I note how it doth vs too wit, that God had sent his blissing vpon him, to make him prosper by all meanes. And (as I haue touched heretofore) we shal herafter better see the cause why al this is expres­sed, and the intent of the holie Ghost: that is to wit, that it was an incomparable vertue in Iob, to beare paciently Gods taking away of all the things which he had put in­to his hand. And it is very wel declared also, how his chil­dren [Page 8] behaued themselues, and how he himself also on his part gouerned thē in the feare of God. And this is done to the end that we should vnderstand, that when God affli­cteth vs, he sheweth by effect, that he can dispose of hys creatures at his own pleasure, and that although we be at our wits ende, and see not the reason why God handleth men so roughly: yet it becommeth vs to cast downe our eyes, and to confesse that he is rightuous, and to wait hys leysure, vntil he discouer vnto vs the cause why he dispo­seth things so. But now let vs proceede with that which is 10 rehersed to vs here. It is sayd, That Iobs children feasted one another day by day, euery one in his turne, and that they called their sisters to beare them company. True it is, that nature may well stirre vp brethren to loue one an other: but yet are men become so euill, as there be very fewe that con­sider what brotherhood importeth. For the proofe herof wee shall see manye brethren that agree like cattes and dogges. They be brethren, and yet for all that, they cease not to spite and malice one another, as if one of them would eate an other. VVe see then by suche (according 20 as men grow out of kynde into crueltie) that brethren are not acquainted with concord and louingnesse: & althogh it be not so with all of them: yet is euery man so addicted to himselfe, as ther be very few that loue one an other in such wise as God teacheth. Thus doth the holy Ghost set a looking glasse before our eyes, to make vs to beholde the good agreemēt & loue that was among Iobs childrē, and specially how they exercised themselues continually therein, to the end they woulde not giue any occasion of euill mistrust one to an other. For the feastes that they 30 made, were to none other end, but to yeld record of their brotherlynesse and agreement. And see how it is said pre­cisely, that they wente to seeke their sisters, to the intent that their frendship might vtter it selfe in all poyntes. Be­hold here a great vertue. Albeit a man may perceyue that Iob feared not that there was any fault in the thing that was ordeyned for a good purpose, and to a good end: yet neuerthelesse we see how he thought in himself euē then that God might bee offended in it. Surely this is a very notable example. And out of all doubt, good agreement 40 and frendship among mē, and specially among brethren, is as pleasant a thing vnto God as any can be. VVe heare how it is said in the Psalme: It is a ioyfull thyng when brethren agree in one: It is like the deawe that falleth downe to giue foyzon and nourishment to the grounde, and lyke the oyle that dropped downe from Aarons bearde, so as the sente of it was shead oute ouer all hys rayment. Lo what two similitudes here be to shewe howe God loueth peace and amitie among men, and aboue all thinges among brethren. They doe vs to vnderstande, 50 that when men embrace one an other with heartie loue, it is all one as when the fieldes and herbes receyue nou­rishement by the deawe of heauen: and also that it is a thing that yeeldeth a very sweete sauoure afore God, as a good and acceptable Sacrifize vnto him, euen like the sent of the holy oyle that was poured vpō Aarons head. Neuerthelater: this is spoken of such as imbrace one an other after a godly maner. For it may well be, that wic­ked men shall beare an affection of loue one towards an other, and they maye peraduenture lynke themselues 60 togither to accomplishe their appoyntmentes: but all thys is naught: frendship must come from god, and go to God. And marke here how the name of brotherhood is set downe, to the ende wee shoulde be taught to lift vp our eyes vnto God, and to looke vnto him as ofte as there is any question of louing one an other. Furthermore we see here, that the best thinges in the world may eftsoones bee corrupted by the naughtinesse of men: And hereby wee see also what our nature is, euer since Adam sinned: that is to say, that euer since he ouershot himselfe: hithertoo good hath bene turned into euill, notwithstanding that our intent or meaning be good. As for example: VVhen a husband loueth his wyfe, or when a father loueth hys children, they be good, holy, and commendable things: and yet neuerthelesse there is not a mā to be found in the whole world that loueth his wife in suche measure, as nothing may be founde faulte with in his loue, or that lo­ueth his children with so pure and heartie loue: but that there shall always bee some medlie of corruption. And why so? For seing that God hath ordeyned, that the man shall loue his wyfe, and that it is precisely sayd, Loue your wyues as youre owne bodies: shall their so doing be im­puted to them for a faulte? Can the good be turned intoo euill? Doubtlesse that commeth of our cursed nature: lyke as one grayne of salt, or one droppe of vineger fay­leth not to marre a great deale of wine: Euen so is it with men, for holding them selues in measure, they haue not their affections so well ruled, as there maye no fault bee found in them, or not to be condemned in many respects. Then is it no straunge cace, that Iob thought in himselfe, that hys children might haue offended God in the thing that of it selfe was good and commendable. Not for that he condemned the feasting of brethren togither, specially sith their making of good cheere one with another, was to mainteine themselues in mutuall amitie. That was not the thing that Iob founde fault with: But for asmuch as he was throughly acquainted with mans infirmitie: hee knewe it was very harde to keepe measure, so as no vice should be intermedled with it by the way. And therefore he tooke good heede to himselfe, and sanctifyed his chil­dren But yet neuerthelesse we haue further to note, that Iob had well marked and borne away the thing, which ex­perience sheweth vnto vs: namely that in all feastes and banquets there is some disorder, wherethrough God is not so well honored as he ought to be. First of all, in suche meetings there will be alwayes some superfluitie of mea­tes, and they that come thither, do for company sake eate and drinke more than their ordinarie. And hardly could a man thinke of the excesse that is there: in so much that e­uen the holiest men that feare God best, are ouerseene there. True it is that they play not the gluttons in stuffing of the paunch, nor in cramming themselues like swine, and much lesse will they be so drunken as to bee out of theyr wittes like beasts: no not so: but so much may be done, as they may somewhat passe measure. And how so? for we see that a man ouershootes himselfe in that case ere he be a­ware. So then we see that some inconuenience hapneth in feasts, notwithstāding that they be made for a good cause, and that the intent as well of him that biddeth his freēds, as of those that come to keepe him company, be good. For hardly can it be escaped, but that there shall be some faulte, wherof the very doer himselfe shall not be priuie. [Page 9] And furthermore, whē a mā is there, what a deale of vaine and fond talke shall he haue to hold him withall? VVhere a man ought to eate as in the presence of God, and to be merrie as it were with the Angels: there shall be store of vanities, which shall carie men in suche wyse, as many of thē (yea euen of the good men thēselues) shall thinke that they make no good cheere, except they disguise thēselues I can not tell howe: There are yet many other euill in­cōueniences, wherby we see that God is offended diuers wayes, according as men finde in themselues afterwarde. 10 So then, let vs marke well, that Iob did not without cause mistrust and doubt least his children had sinned agaynste God, seeing they made feastes in such wise, notwithstan­ding that they were of the faithfull sort, as I haue sayde a­fore. Now if it so be, that where feastes and banquets are best ruled, yet there is some fault that God misliketh: how is it with them that driue God out of their cōpanie, & frō their table, as men are commonly wont to doo? For if we shall speake of feasting: whereat do men begin? At calling vpon the name of God? Nay, that woulde bee thoughte 20 too sad a matter. Therfore the name of God must be bu­ried. Hath a man well suffized his appetite? then is it no tyme to say grace. For it behoueth them to remember the good cheere that they haue made, that is to saye, that they be swyne. For if a man make mention of God, it will be thought, that all the pleasure which they haue taken in their feasting, is turned into sorow. And afterward al must runne ryot, in such sorte as there shall be no talke, but of ribawdrie and wantōnesse, or rather of trecherie and ma­lice, so as there shall be none other newes, but of backbi­ting 30 theyr neyghboure, and of practising deuises agaynst this man and that man. See what banqueting breedeth. Nowe then sith that men are so inclined to vice, it is not possible but there must be some faulte, notwithstanding that they gyue not themselues the brydle in all poyntes. I pray you then, must it not needes be as it were a gulfe of hell, where they meete togither to make cōpactes of wic­kednesse and treason? Therfore let vs marke well this sentence, to the end that sith we know men to be so much inclined to vices, that they marre the thing that is good, 40 and turne it into euill: wee may take the more heede to our selues, that when we eate and drinke one with an o­ther, we confesse oure selues alway sinners, for offending God thereby. True it is in deede, that wee muste not bee scrupulous and superstitious, as some bee which eate not a bit of breade with quietnesse of conscience: If a man tell them, that they ought to aduise themselues what they doo: therevpon they conclude that men can neyther eate nor drinke withoute offending of God. And when they are once come to suche scrupulousnesse, as to thinke that 50 they sinne in all things that they doo: they fall to conclu­ding: VVell, then let vs set all at randon: I say, there are suche as these to be founde. But this is not as wee ought to doo, this is not as the Scripture leadeth vs. Therefore let vs wake and keepe sure watche, that wee be not taken vnwares. VVhen wee be set at the table to drinke and to eate, let vs pray vnto God, beseeching him of his gracious goodnesse, to keepe vs in suche sobrietie, that being nou­rished by his giftes, wee may bee the better disposed to serue him: so as our meates may not serue to ouercharge 60 vs, but to susteine vs, and to giue vs strength, that we may bee the better able to occupie our selues in the seruice of our God. And that hee will graunte vs the grace so to passe through these corruptible things, as we may alwaies labour for the heauenly lyfe, wherevnto he calleth vs by his woorde. For God maynteyneth vs not in this worlde to liue for a day, or for ten, or for fiftie yeares: but to the intent we should come to the sayd heauenly glorie. Let vs then consider howe wee ought to behaue our selues: and when wee bee at the table, let vs feede for our repaste in suche wise, as if God himselfe dieted vs. And althoughe we be in this worlde taking our nourishment of the foode that wee knowe: let vs looke vp vnto God, who sheweth himselfe a father towardes vs, and hath witnessed vnto vs that wee be his children, in so much as hee hath a care of these our poore bodies here, and will haue his loue extēd euen vnto them, notwithstanding that they bee but rot­tennesse. Therefore when we see that God doth so nou­rish and susteyne vs, we may be the meryer and the better assured of his goodnesse and fatherly loue towardes vs. And hereby we see why S. Paule sayeth, that whither wee drinke or whither wee eate, wee muste doo it altogither in the name of God. There are many which suppose that there should bee no thinking vpon God when men come to eating aud drinking: whereas in very deede we should therefore thinke so muche the more of God. Seeing that God giueth such vertue vnto breade by his woorde, that we be susteyned by it, will he not haue vs to acknowledge his presence, and how he hath his hand stretched out ouer vs? So then it is rather a cause that wee should thinke the more vpon God. For we see that our eating and drinking are sanctified by yelding all honor to his name. And ther­fore when it commeth to saying of grace, let vs acknow­ledge that some fault may haue escaped vs: and then will God surely forgiue vs all our misdoing, if so bee that wee repayre vnto him. Thus you see the cause why it is sayde here precysely, that when Iobs children had made an ende of feasting eche other by turnes, Iob commaunded them to sanctifie themselues, and afterwarde offered a solemne sacrifize for eche one of them, saying: It may bee that my children haue sinned, and that they haue not blissed God. But wee will speake of this whole matter in the ende. VVee see then that Iob was none of that sorte, which after they haue made nycenesse for a while, doo finally conclude to set all at randon. But hee goeth to the remedie: that is to say, that God will beare with vs in our infirmities. Albeit (sayeth he) that my children haue not done their dutie in all pointes: yet am I sure that God will haue pitie bothe vpon them and vpon me. And therefore let vs aske him forgiuenesse. But yet for all this, Iob forbade not his chil­dren to vse their accustomed feasting: And wherefore? for the thing of it selfe was good, as I haue sayde afore. If Iob had sayde, I see here a leawd matter: truly he had not made sacrifize: for that had bene to abuse Gods name, and to make it a cloke of euil. Sacrifizes were not ordey­ned to mainteyne vs in euil, nor that any man should fode and flatter himselfe in his sinnes, so as he should say, I may do sacrifize and then God will be contented. Iob therefore sacrifized not to haue it sayde that hee mayneteyned an e­uill thing: but hee knew that his children did well in gy­uing such interteynement one to another, and that it was a commendable thing so to do. Forasmuche as hee knewe [Page 10] that, he ment not to finde faulte with the thing that was good, but sought for the remedie, that if any faulte laye hid vnder it, it myght please God to amende it: as if hee shoulde say, Of good reason ought we to craue pardon at Gods hand, to the end he may supply our infirmitie. VVe see then after what maner Iob proceedeth here, and also after what maner wee muste proceede. And furthermore let vs marke, that Iob in cōmaunding his children to san­ctifie themselues, hath shewed the maner of the bringing vp which he gaue them in their childehood, that is to wit, 10 to serue God If it had bene simply sayde, that Iob had san­ctified the Lorde: a man myght say, Very well, he was a good man for his owne behalfe, but he had no greate re­gard of his children: he did inough for the discharging of himselfe to Godwarde, but he hath laide the bridle in the necke of the others. But contrarily it is sayd, that he com­manded them to sanctifie themselues: which thing it had bene in vayne and vnauaylable for him to doo, had they not bene taught long afore howe they ought to walke in the feare of God. And although they were as then men­growen, 20 and euery of them had a house of his owne, and kept a table by himselfe: Yet notwithstanding, Iob ceassed not to keepe thē cōtinually vnder some awe. Behold here a doctrine very profitable for vs, which is, that parentes must so guyde their children, as God may bee honored of them all. And it behoueth vs to marke this doctrine the better, forasmuch as we see it is so ill put in vre. For in these dayes they that haue children, coulde well finde in their harts to haue them taught: but hardly shall ye finde one among a hundred, that is led with a zeale and affecti­on 30 to Godward. How are they led then? Euery man min­deth his owne profite. Hee may well say, I woulde fayne haue my sonne taught: but what? that if he be of a good wit, he may come forewarde, that he may make himselfe braue, that he maye gather goods, that he may come to credite and honour. Lo here the respects that fathers haue in their desire to haue their childrē brought vp. But where is there a man to be found so well aduised or bent to such simplicitie, as to say, It is ynough for mee that my childe serue God, for I am sure that God will blisse him, and 40 make him to prosper, and although he bee poore to the worldewarde, it is ynough for me that God is his father? And God also will render such rewarde vnto the fathers, as they haue deserued. For they imagine that they haue done very muche for their children, when they haue ad­uaunced them: and God suffereth their children to put out their eyes, and to bee as hangmen to torment them. VVe see it to be so before our eyes: and yet they perceiue not howe it is God that chastyzeth them, and that iustly. And therfore so much the more hehoueth it vs to marke 50 well the doctrine which the holy Ghost sheweth vs here vnder the example of Iob, that is to witte, that fathers and mothers should holde their children in such awe, as they may cause them to serue God. And specially this circum­stance is not to be forgotten: namely, that although Iobs children were growen to full yeeres of discretion: yet ne­uerthelesse their father hilde them alwayes as it were vn­der awe, warning them to aske forgiuenesse of God when they had offended him, and to purifie themselues. But now adayes as soone as children be ten yeeres old, by and 60 by they thinke themselues men: when notwithstanding it were meete to gyue them the rodde fiftene yeeres after that they weare the furniture of a man, and seeme to thē ­selues to bee maruelous sellowes, for they bee no better but sillie offskoorings: and as for to suffer any correctiō or any instruction, it is very straunge with them: yea they woulde thinke they had greate wrong and iniurie offered them. Contrariwise we see what is sayde here. But what? The fathers are worthie to haue their children disobedi­dient and stubborne agaynst them, VVhy so? For meete it is that he which wil be honored should be honorable: that is to wit, it is requisite that he shoulde shewe cause why to be honored. Howe then shall a father purchace himselfe authoritie towardes his children, to bee obeyed of them and to keepe them in feare? Euen by hauing suche a gra­uitie and stayednesse in himselfe, as his children ought to be ashamed to gaynsay him or to stand agaynst him in any thing. But if the fathers shake off the feare of God: howe can it bee that their children should obey thern, sith that they themselues yeelde not God the honour that belon­geth vnto him? Lo heere the cause why children shew themselues so loth to bee corrected, and why they can­not be kept in awe: namely for that their fathers are dis­obedient vnto God. And so it is, that both the fathers and the children are condemned heere: the fathers for their negligence in not taking heede to bring vp their children in the feare of God, and the children for not suffering themselues to bee gouerned by their fathers. And heere they haue a goodly example: for it is spoken of suche as may saye, My father hath kept me in awe as long as I was yong, and yet must I still be alwayes vnder the rod? Iobs children might haue sayde so. But wee see that although they be come to haue householdes of their owne: yet are they still vnder the gouernance of their father: for in the text it is not sayde that they gaynesayde any thing that he commaunded them, as it is reported of the children of Hely: but rather that they obeyed him to the ende they myght be parttakers of the sacrifizes which he offered for them. This that wee heare then, is inough to condemne all these petie roysters which make such a brauerie, and carie their crest so high. They know not what this awefulnesse in any wise meaneth: they are but offskoorings, and yet neuerthelesse they will beare the countenaunce of men. But wee see here how those that are of age and discretion to guyde a household orderly, be hilde still vnder the go­uernment and obedience of their fathers. Furthermore as concerning this worde Sacrifize, it is ment according to the ordinarie custome of the lawe, whereby (to the in­tent a man myght be partetaker of the sacrifizes) it beho­ued him to be purisyed, that he myght be dewly disposed therevnto. And albeit that Iob was not of the countrie where the lawe of Moyses was written, but rather (by all likelyhood) was before Moyses was borne: yet notwith­standing it hath alwayes bene a custome among the faith­full, that when they shoulde sacrifize vnto God, they had some signe of clenzing, that is to witte, of purging them­selues from the filthinesse where with they had bene im­brewed and defiled. And this was not inuented by man: we must not thinke all this to haue bene deuised as a try­fling toy by men: but it was Gods will it shoulde bee so. And wherefore? for his meaning was to put men in re­membrance, that they are not worthie to approche vnto [Page 11] him. VVhen wee come vnto God, it behoueth vs to ac­knowledge our owne poorenesse, and to be ashamed of it, and to say: Howe dare I preace before the maiestie of my God? what fauour shall I find there? Gods will is to haue this knowen in all ages: and now although wee haue not the sayde Ceremonic of clenzing our selues: yet it beho­ueth vs to haue the meaning of it in vs: that is to wit, that at all times, and as oft as we come vnto God to make our prayers and petitions vnto him, wee must acknowledge that we be vnworthie, sauing that wee knowe the meane 10 wherby he receyueth vs, that is to wit, to clēze our selues by beleeuing in our Lord Iesu Christ, knowing that he is the onely wasshing whereby all our spottes may be made cleane. VVill we then be acceptable vnto God? It beho­ueth vs to attayne to it by the meanes of our Lorde Iesus Christ, shrowding vs vnder the grace which he hath pur­chaced vs by his death and Pasion, as who is the full per­fection and accomplishment of the things that haue bene giuen forth in old time in figures and shadowes.

Therefore let vs caste our selues flat before the face of our good God, with acknowledgmēt of our offences, be­seeching him to make vs know better what we haue lefte vndone: and that as long as wee liue in this corruptible worlde, we acknowledging our selues to bee wrapped in many sinnes, may resist the temptations of our fleshe, and buckie our selues to battell agaynste all things that may turne vs aside frō the obeying of our God. And although we faile in diuerse sorts, yet neuerthelesse let vs pray that we may walke in such soundnesse afore him, as we may desire nothing but to dedicate our selues wholy vnto him and that it may please him to accept the seruice that wee offer vnto him in the name of our Lord Iesus Christ, not­withstanding that it be vnperfect, vntill such time as his glory shall shine fully in vs. That it may please him to be­stowe this benefite and grace, not onely vpon vs, but also vpon all people and Nations of the Earth: &c.

The third Sermon vpon the first Chapter.

I Began to tell you yesterdaye, what is ment by this saying, that Iob sanctifi­ed his children, or commaunded them that euerye of them shoulde sanctifie himselfe. For vnder the Lawe and be­fore 30 the Lawe, when men offered sa­crifizes, it behoueth the offerers to bee clenzed before hande: and that was to doe them to wit, howe wee be not worthie to approche vnto God, by reason of our vnclen­nesse and filthinesse. If wee come vnto God such as wee bee of our selues: wee deserue to bee shaken off, and to be taken at his hand for stinking carions. Therfore it stan­deth vs in hand to make our selues cleane. And how may that be done? The men of old time had certaine Ceremo­nies, according as it was needefull that they should haue 40 suche healpes before the cōming of our Lorde Iesu Christ, by reason of the rawenesse of the tyme. But nowe in these dayes we know, how we ought to haue recourse to the preciouse bloud of Gods sonne, which was shedde to washe vs withall. Therefore if we meane to be receyued for cleane before God: it behoueth vs to repayre to the bloude of our Lorde Iesus Christ. And furthermore wee must also sighe for our sinnes. For by this meanes are we to be clenzed: namely by acknowledging the euill that is in vs, which by and by causeth a sorinesse and hatred of 50 ourselues, for that wee haue bene so vnhappie as to dis­please God. And thus we see, why we haue no more the figures that were before the comming of our Lorde Ie­sus Christ, and yet do keepe still the truth and substance of them. VVhat is to bee done then at all times and as oft as we call vpon God? Euery one of vs must haue an eye to his owne poorenesse and vnclennesse, and be displea­sed with himselfe for it, and therewithall also desire our Lorde Iesus Christ to washe vs and make vs cleane with his bloud, so that we may appeare as if we were pure and cleane, in the presence of God his father. And this is to 60 be done, not onely one day in a weeke, nor for some cer­tayne tyme: but continually all our life long: and we must beare in mind how sainct Paule sayeth, that our Lorde Ie­su Christ was sacrifized as the true Easterlambe, to the end that we shoulde still be coparteners of that sacrifyze, specially (as he sayeth) in all purenesse. He sayeth not that Christians ought to sanctifie themselues vnto God once a yeere: but that they ought to continewe their holinesse all their lyfe through out. VVherefore? Bycause the sacrifize which Iesus Christ hath offered, and whereof wee be made coparteners, is euerlasting, and the vertue there­of indureth for euer. So then, let vs euery morning and euening apply our indeuour to that which is shewed vs here: that is to wit, to sanctifie our selues, vntill it please God to be so graciouse vnto vs, as to dwell with vs for e­uer. From the time that the lawe was published, God spe­cially cōmaunded the Iewes, saying: Sanctifie your selues: for to morrow (saieth Moyses) the Lord will shew you his glorie. But God is openly shewed vnto vs in the person of his sonne, yea and that in such wise, as we may behold him as it were face to face, so the Gospel be preached, for ther hath God discouered himselfe familiarly vnto vs. There­fore it becommeth vs to haue the sayd affection and zel [...] which I haue spoken of: that is to wit, that we be wholly and fully giuen vnto him, forsaking all filthinesse that may hinder vs from the seruing and honouring of him. But it foloweth, that Iob offred sacrifyzes according to the number of his children. VVe haue alreadie briefly shewed, that al­though Iob feared least his children had offended God: yet notwithstanding hee forbade them not to keepe com­panie stil togither: bicause their so doing was a good thing: but sought the remedie of the infirmities wherevnto men are inclined and subiect. Moreouer it may be demaunded, how it came to passe that Iob durst offer sacrifize, seeing he was not instructed in the lawe, specially for asmuch as it is very likely, that he liued before Moyses was borne. For the Sacrifyzes that mē offer vnto God without fayth, deserue to be mislyked. How then coulde Iob offer sacri­fyze, [Page 12] hauing not any assurance of Gods will? VVe muste call agayne to minde that which hath bene touched in the first Lecture: that is to wit, that it was Gods will, to haue alwaies some seede & remnāt of people in the world, that should call vpon him with a pure hart, vntill such time as his Church were setled among the Iewes▪ and his law pu­blished in writing. True it is that by and by after the flud, Noes children were corrupted: I meane those that were descended of his race, who hauing yet the freshe remem­brance of Gods horrible vengeance, ceased not to inuent 10 many superstitions, and to dissannll the true seruing of God: yet notwithstanding there were alwayes some fewe remayning, whiche maynteyned themselues in the sayde purenesse that God commaundeth. And that was to the end that God might cōtinually haue some Church in the world, & some small nūber of people to worship him. And herwithal he would also that the same should turne to the dānation of the vnbeleeuers, & that they should be made the more vnexcusable. VVe know that men labour conti­nually 20 to shroude thēselues vnder the couert of ignorāce: and they beare thēselues in hand, that they be cleared be­fore God, when they haue gotten that buckler. But Gods will hath all wayes bene, that there should euer bee some smal nūber of people to serue him in all purenesse, & the same haue euermore bene as iudges of all those that are turned aside, and gone astray frō the right way. So hath it also bene cōcerning Iob. Yea all wee know also, that God hath ordeyned Sacrifizings euen frō the beginning of the world. For had they bene inuented at mans pleasure, they 30 had bene but trifles and apishe toyes, which God woulde haue reiected. And furthermore we know, that the sacri­fizes of Abel were preferred before the sacrifizes of Cain, by reason of faith. But if Abel had deuised the sayd māner of sacrifizing to God, of his own head: he could not haue had any faith. For the chiefe point is, that God do le [...]devs and gouerne vs: and faith can neuer be without obediēce: it must needes be answerable to that which God hath or­deyned. So then we see that God is the author of the Sa­crifizes that haue bene euer since the creatiō of the world. 40 And when he commaunded men to do sacrifize vnto him: he did it not without shewing thē the end & marke wher­to the same tēded. For had me offred but the brute beastes without vnderstanding: it had bene of no valew, and it had serued but for a mockery. But we know that God in­structeth those that be his, vnto their saluation. Therfore there is no doubt, but that God in cōmaūding Sacrifyzes, did also shew the true vse of thē, & how they might pro­fite men to their saluation. And this was to the ende they might know themselues to be vtterly vnworthy to come 50 neare him, and that they had deserued death, so as it be­houed them to acknowledge themselues wholly blame­worthie, and therewithall also vnderstande, that there was yet some meanes whereby to reconcyle themselues vnto him. And so in the first place wee note, that suche as haue vsed sacrifizes rightly and according to Gods will, haue graunted themselues to haue bene gilty of death, in case as if a man should passe a lawfull obligation or bond of some debt. Also this is the cause wherefore Sainct Paul spea­king to the Colossians of the Ceremonies of the Lawe, termeth them obligations, bonds, and handwritings which 60 serue to hold men in bondage before God, and to shewe them that they could not shunne the iudgement of ende­lesse death, were it not for one remedie which God hath giuen of his owne free mercie. And it is a very good and profitable lesson, when men acknowledge and confesse themselues giltie before God, and set before their owne eyes what they haue deserued, so as when a brute beaste is slayne, they know it is for their sinnes sake. Lo howe Gods minde was to allure men to lowlinesse. Herewith­all it was his will also to nourish them in hope, that al­though they were wretched, yet notwithstanding there should be one sacrifize offred, wherby their sinnes should be washed away. Behold how the fathers of old time vsed their Sacrifizes. And heerevpon the Heathen [...]olke haue done the like: but that hath bene without faith, bycause they knew not the God vnto whome they ought to haue done the honour, & on the other side they knew not what seruice was acceptable to God, and therefore they had no sure ground to stād vpon: to be short, they knew not, nei­ther to what end, nor to what purpose they made sacrifize. By reason whereof all was done at auenture, (as they say) and so was it but a needelesse labour, specially for asmuch as God hated and abhorred all sacrifizes that were made without knowledge and faith. True it is, that there was so­lemnitie ynough in them: but that auailed nothing, for as­muche as it behoueth alwaies to holde the rule which the Apostl giueth vs: namely that the outward sacrifizes boote not at all, furtherforth than they be grounded vpon obe­dience vnto God and to his word. And true it is that Iob had not the Law written: but it was ynough for him that he had the doctrine that came from God, and which Noe had giuen vnto his children. Those that had perseuered in the same, were not taught it by mē: but although they hard the doctrine by men, yet notwithstanding they hilde the rule therof as the rule of God. For it was ynough for thē, that God gaue them knowledge of his will, without vsing the meane of Prophets as he did afterwards. VVe see here then that Iobs Sacrifizes were not made at all aduenture, but vpon an assured and grounded faith. VVhen it is sayde that Noe after the flud tooke of the cleane beasts to sacri­fize: therby we see he had instructiō frō heauen, for it lay not in him to discerne betwene beaste and beaste, so as he should say, Amōg these I see some that be pure & cleane, and the residew bee vncleane. Needes muste God haue taught him that. Euen so also is it with Iob: who made not sacrifize, for that he was the only deuiser of it▪ but he yeel­ded himselfe to Gods will, wherby he was guyded & go­uerned, & that is the property of faith, according as I haue sayd alreadie. And herevpon we haue to consider, first that frō the beginning of the world, God hath in such wise suf­fered mē to go on in darknesse, that yet notwithstāding he hath left them certayne recordes, whereby they might be cōuicted of their cursednesse: in so much that if there were nothing else but the outwarde Ceremonies, it were fully ynough to condēne the vnbeleeuers. Furthermore we see also how men be wholly giuen to euill, in so much as they peruert the things that are good and holie, and when God hath declared his will vnto them, they turne it altogither backward and to the flat contrarie. For asmuch then as we see men so fleeting and vnconstant: we may perceyue that we haue neede to pray vnto God to keepe vs in awe, and not to suffer vs to step aside from the purenesse of his ser­uice, [Page 13] as it will befall vs if he holde vs not backe. And here­withall we be also warned, that the seruing of God in out­ward shew, and the setting of a fayre face vpō it, is not all that is to bee done: but that the chiefest poynt, is to serue him in deede, by knowing what a one he is, and what his will is, to the ende to hold our selues thereunto. For there hath bene greate pompe in the sacrifices of the Paynims, yea and euen of thē that haue serued God aright: and yet notwithstāding the one sort haue bene reiected, and God hath abhorred them, & the other sort haue bene accepta­ble 10 vnto him. The Heathē men made their sacrifizes with great pompe, they had incense & perfumes & suche other like things. And the Iewes (specially in the Law,) did as­much. But how? As for the Paynims which ment to honor God without knowing him, for asmuch as they knew not any whit of God or of his maiestie: needes must they do sacrifyze vnto the Idols which they had forged and set vp in their own brayne. God thē accepteth not any other ser­uice, than that which is done vnto him by one that know­eth him. Thus much for the first point. And for the secōd, it 20 behoueth that the seruing of God bee spirituall. The Pa­gans haue surmyzed, that God woulde bee appeased if a man offered him an Oxe or a Calfe: but that was a greate mockery, as who would say, that God were transfigured, and that when he is angry with men, they coulde appease him by the meane aforesayd. Therefore it behoueth men to set downe this rule firste of all, namely that the ser­uing of God is spirituall: wee must mounte farre hygher than these visible shapes: for they must leade vs to a hea­uenly ende, and not holde vs downe here in the worlde 30 without lifting vp of our mindes vnto heauen. Yee see then howe the faythfull had alwayes their eye vpon God when they made sacrifice: and therby were put in minde of their vices and sinnes, to the ende to be displeased with themselues for the same. The Paynims knewe no whit of this. Now then we perceyue, that wee may not rest vpon the outwarde shewe, when wee deale with the seruing of God: but we must come to the well heade: that is to wit, we must know which is the God whome we should wor­ship, and we must vnderstand how and in what wise it be­commeth 40 vs to preace vnto him, and that the Ceremonies which we vse, do leade vs to this spirituall seruice wherof mention is made here. As for example, in these dayes the Papists haue many Ceremonies like vnto vs: for they can well bow downe their knees when they purpose to pray, and they haue such other things: And yet for all that, we see they know not wherevnto they shape themselues, for as much as they go to kneele downe before a puppet of wodde or stone: whereby they shew how they know not what God is: and so it must needes bee, that all the reli­giō 50 which they thinke themselues to haue, is vncleane & vnholie. They haue store of apishe toyes: but they turne all vpside downe, bycause they regard not what God hath commaunded, but rather folow their owne inuentions, bearing themselues in hande, that they haue done much, when they haue patched a greate sorte of ragges togither. But they labour in vayne, for asmuch as they holde not themselues vnder the rule of Gods worde. Behold wher­in we differ from them which know not how there is but one God whome we ought to worship, and vnto whome 60 we must come by meanes of our Lord Iesus Christe, and that it behoueth vs to serue him according to his worde. VVhen we know this: wee may well say, that the sacrifi­zes which wee offer vnto God are acceptable vnto him, and that he taketh them in good woorth. But we obserue also, that many men abuse euen the sayde manner of wor­shipping God which is good and holy, in asmuch as they do it after a beastly maner. How is that? True it is that we haue not any Idolles in it: true it is that we haue none of all the fine masking knackes that are in the papacy, wher­with the seruice of God is infected and marred. But yet there are which thinke they haue well quit themselues, when they haue done some Ceremony, as whē they haue put of their cap, or made cursie. Beholde how they dis­charge themselues afore God (for so they beare them­selues in hand) and yet in the meane while regard not the lowlinesse that I haue spoken of: namely that when wee preace vnto God, it becommeth vs to acknowledge our selues giltie before him by reason of our sinnes: they re­gard not the meane of seeking fauour in our Lorde Iesus Christ: they regarde not the yeelding of themselues vnto God in all purenesse, so as they may bee holy vnto him­ward. They passe not a whit for all this geere. They haue good store of outward Ceremonies. Yea verely, but (as I haue sayde) all this is nothing. Nowe then let vs learne to serue God in spirit and truth, & faith will be a good guide therevnto, when we haue our eyes fastened vpon Gods worde, which will leade vs alwayes to our Lorde Iesus Christ, who is the heauēly patterne & the mirrour wherin we must behold the will of God his father, to frame our selues thereafter? Thus much concerning the Sacrifizing whereof mention is made in this place. Nowe when it is sayde that Iob offred Sacrifizes according to the number of his children: it is to shew that he spared not his substāce which God had indewed him withall. If hee had bene a poore man, he had bene neuer a whit lesse welcome vnto God, though he had brought no sacrifize at all. But in as­much as he had the meane and abilitie wherwith to do it: it is sayde that he imployed it thereabout. And now let vs apply the same to our selues. I haue told you already, that wee haue not any more the sacrifizing which was before the comming of our Lorde Iesus Christ. But when the cace concerneth praying vnto God: (according as the principall seruice which hee demaundeth at our handes, is that we shoulde call vpon him, that we should professe him, that our whole welfare should depend vpō him, that we should giue him thankes for his benefites, and that we should inforce ourselues to be holy both in body & soule: euen so, (to the end that all the whole may be consecrated to his honour,) we must also serue our neighbours turnes with the things that he hath giuen vs, assuring our selues that our being in this world, is to the end that we shoulde be partakers one with another, in such wise as no mā ought to be giuen to himselfe, but all of vs ought to profite the members wherewith God hath knit and vnited vs togi­ther. Seeing it is so, let euery man haue an eye to himselfe. True it is that to pray vnto God is a thing common to all men. Neuerthelesse it behoueth eche one of vs to pricke forward himselfe, according to the knowledge which hee hath. VVhen a man is better taught than others: it is cer­tayne that he ought to be so much the more earnest and feruent in praying vnto God, and also to haue a greater [Page 14] care of himselfe. Thus ye see howe wee ought to consider what our abilitie and measure is. And afterwarde when it commeth to the offering of our selues vnto God: it be­houeth vs to haue an eye to that which hee hath indewed vs withall, for according as euery of vs hath receyued, so shall he be the more blameworthy if he glorifie not God. So then, whensoeuer God giueth more abundance of his spirit vnto vs, than to other men: we must looke well to it, that we make our neighbours parte takers with vs: that suche as haue wisedome, giue coūsell vnto others: & that 10 such as haue abundance, succour such as haue neede of it. Lo heere howe wee ought to frame our selues vnto that which is spoken here of Iob: namely that hee offered sa­crifizes according to the number of his children. As for the residewe, whereas it is sayde that Iob offered sacrifize for his children: it is to shew vs, that suche as haue charge of others, must be watchfull, and that when any fault hap­peneth, they muste hold themselues blameworthie before God for the same. And this is well worthie to be marked. For we see how ambition reigneth in the worlde. If a man 20 haue many children: he is glad that he hath so many rea­sonable creatures to be vnder him at his cōmaundement. If he haue wherwith to finde a great household: he liketh well of himselfe for it. But what? All is but meere Ambi­tion or vayneglorye. For there is no regarde had of the charge that is matched with it. True it is that God doeth men great honour, when he gyueth those whome he hath created after his owne Image, vnto thē to be their vnder­lings. But yet therewithall, this honour carieth a greate bonde with it: namely that such as haue householdes to 30 gouerne, must alwayes be watchfull. For if an offence bee committed agaynst God in any household: he that is the head & maister of the house, must thinke himselfe blame­worthie. He must mourne before God as if himselfe were the partie that had done the deede: and although he bee not consenting vnto it, yet must he thinke thus with him­selfe, I haue not discharged my selfe of my dutie, albeit that I watch both night and day. Although I exhort as well my children as also my men seruants, and my mayde ser­uants to serue God: yet is it impossible for me to doe all 40 that I ought to do. For I see my childrē offend, I see faults in my men seruants, and maide seruantes. Of whome take they it? Although I take payne to instructe them, yet are there many things to be founde fault with. For I haue not giuen them such example as I ought. Had I walked in the feare of God as becommeth me, they muste needes haue folowed my steppes: and so it may be that their stepping aside from the right way, hath bene through my defaulte and offence: and therefore I must shew them such exam­ple as I would haue them to folow. If fathers and maisters 50 that haue children and seruants vnder their hand, had this regarde with them: things would be better ordered than they bee. And aboue all others, Princes and Magistrates ought to marke this president, that it behoueth them to be watchfull, and to set good gard vpon such as are com­mitted to their charge: so as if there be any fault, they must thinke themselues to blame for it: and if they espie any disorders or loocenesse, they must assure themselues, that it is bicause they thēselues haue not discharged their du­tie. Likewise is it with the Ministers of Gods worde. If 60 they perceyue that the Church behaueth not it selfe as it ought to do, so as it haue troubles and contrarieties in it, and specially that Gods name be blasphemed: it behoueth them to sigh for it, and to beare the burthen of it, assuring themselues that God sheweth vnto them, that they haue not discharged themselues as they should haue done. And heere ye see why Sainct Paule sayeth, that hee is brought lowe bicause of the faults that were in the Church of Co­rinth. Behold, it was Gods will (sayeth he) to do me shame there. Had Sainct Paule consented to whoredome, or to robberie, or to wantōnesse, or to other such vices of the Corinthians? No, he had laboured to rebuke them by all meanes possible: can it be sayde that he had shewed them the way of riot? No whit at all. But although hee had dis­charged himself to the vttermost towards men: yet not­withstanding he ceassed not to feele still, that God ment as it were to disgrace him in part, so as he was faine to be­wayle the offences and disorders that happened in the Church wherof he had the direction and charge. If Sainct Paule, who had had such a zeale to do his dutie, did neuer­thelesse feele himself blameworthy when there befell any misorder in the Church: I pray you what will become of vs, who are as colde as yce in respect of him? what shall become of them whiche make no account at all whither God be honored or no? but all is one with them so they may make theyr owne profite and mainteyne their owne state? Then let vs marke well that which is said here: that Iob sacrifized according to the nūber of his children: and let vs likewise take good aduice to hūble our selues afore God, and not onely to aske him forgiuenesse when the mischiefe is come to passe, but also to preuent it as much as is possible. And how? That parents holde their children short: that Maisters looke well about them, so as God be serued and honored by them, and their houses well ruled in all purenesse, that they may be as it were litle churches: Also that suche as haue a more honorable charge and au­thoritie, be so much the more diligēt. As for example, that the Magistrates be circumspect to make lawes conuenient to hold their people in good order, & to cut off all things that are against the seruice and honour of God: and that when they haue done so, they be diligent to see good or­der kept whē it is once appointed, so as they shut not their eyes to make countenance of not perceyuing the misor­der a whit when a faulte is committed, but alwayes haue medicines preseruatiue at hande: That the Ministers of Gods word tarie not tyll all be marred, and till the Diuell haue gotten his full scope: but that assoone as they per­ceyue any breach, and that things folow not on in good a­ray, they indeuour to remedy it with all speede possible, to the end that things go not to hauocke as they be cōmonly wont to do. And now it foloweth that Iob sayd: It may bee that my Children haue sinned: and that they haue blissed God: for so it is worde for worde. But the worde Blisse is some­times taken to Curse: as when it is sayde, that Naboth had Blissed God and the King, that is to say, had Cursed them. And we shall see suche examples againe hereafter, and thē will I declare more at large, after what maner this word is put in two contrarie significations. But before wee come to that, let vs mark how it is reported here in the text, that Iob sayde: It may be that my children haue sinned. Heere we see that Iob wayted not that God shoulde sende him some message to threaten him for the sinnes of his chil­dren: [Page 15] but preuented the matter & was careful of it without any mans warning, saying: It maye bee that my children haue done amisse. And this is a poynt which we ought to marke well. For now adayes there are very few that can abide to be admonished and to be told of their faults, al­though their faults be notorious in al respects: yet (if it be possible) they will finde some shift or other to excuse and hide thēselues, in so much that if a man will rebuke them that do amisse, he must prepare himself to sustaine mortall war at their hand, so as he shal be as a deadly foe to them 10 for procuring their welfare. But if men cannot abide to be rebuked when they do amisse: how wil they of thēselues and of their owne good will, blame themselues as worthie to be reproued, and say: It is possible that I haue commit­ted such a fault, either I or mine? But we se here how Iob thought always in himself, It is possible that my children haue sinned. And so the holy Ghoste hath shewed vs what oure duetie is: that is to wit, that when we perceiue our selues faultie and worthie to bee condemned, euery of vs muste pricke and spurre vp himselfe to make his owne accusa­tion 20 of his owne good will. And vpon farre stronger rea­son, I say that when God is so gracious vnto vs as to pro­uoke vs, so as we haue others to exhort vs to do our duty if we be stubborne against God vpon his sending of suche messengers vnto vs, and suffer not our selues to be repro­ued by them: it is certaine that wee set not our selues a­gainst mortall men, but that we bende our selues agaynst the Maiestie of God, who would fayne plucke vs backe to saluation, when hee seeth vs readie to throwe our selues headlong into euerlasting destruction. Marke this for a 30 speciall point. And by the waye we see that Iob tooke not thought onely for himselfe, but also for those that were committed to his charge, according to that which we haue sayd. But now adayes, men do the cleane contrarie. For if a mā can excuse himself: by and by he taketh couert as fast as he may. Hath a man done this or that? Hee will streyt make a leazing to discharge himselfe, that he maye not be acknowne of his faulte. If he haue eyther children or ser­uants, he will seeke to discharge himself that way, saying: yea marie, I haue heard that such a thing was done, but it 40 was not long of me. Thus wee see how the most parte of men do seeke such startingholes. And it had bene muche more for Iobs behoofe to haue layde the burden vpon o­thers. But he knewe that if his children did amisse, he himselfe should yeeld account for it. So then let vs learne, not to soothe our selues in hypocrisie, nor to deuise howe to cherish the vices which wee ought to redresse as muche as in vs lieth. Behold what is shewed vs here. And by the way it may be demaūded, whither Iob ought to haue tormen­ted himselfe so in vaine, so long as the faultes were vn­knowne 50 to him: for it seemeth to bee sufficient if a man humble himselfe afore God as soone as he perceiueth that he hath done amisse: but as for to imagine, it may be that I haue done amisse, it may be that I haue committed suche a fault: it seemeth that that is more than needeth. First of all let vs beare in mynde that which Salomon sayeth in his .xxviij. Chapter. Right happie (sayeth hee) is the man that feareth, or which maketh himselfe to feare, (for so doth the word import,) that is to say, which iniureth him­selfe to be afrayde: but he that hardneth his hart (sayeth 60 he) shall runne headlong into all euill. In saying so, Salomō sheweth vs, that we must walke heedefully, looking styll afore vs, whither we may haue committed any fault. And this feare is doubled there: to doe vs to vnderstand that we must feare, as wel for that which is to come, as for that which is past. Our feare for that which is to come, muste be this: namely that wee beare in minde howe wee ought to walke aright in al our ways, & that we haue the forecast and skill to aske coūsell at the Lordes mouth as the Pro­phet Esay commaundeth vs, and to betake ourselues to his holy spirit, to the ende that he may giue vs wisedome to keepe ourselues from swaruing one waye or other af­ter what maner soeuer it be. Thus ye see howe we should feare for the time comming. Our feare for that which is past, ought to be this: that although wee knowe not the faultes which we haue committed, and that there haue sca­ped many vices ouerthwart our eyes without perceiuing them: yet neuerthelesse it behooueth vs to bethinke vs thereof, and to mislike of it, and to condemne our selues for the same. And thus we see after what sort it behoueth vs to be afrayd, both for the time past and for the tyme to come. And this is it that we haue to note vpon the sayde sentence whē Iob sayd: It maye be that my children haue sinned, notwithstanding that they ment not so to do. And the care that wee ought to haue to prouoke ourselues to call vpon God, is that he should pardon our offences, to the end hee suffer vs not to steppe aside any way, but that wee maye continue in the pathe which hee sheweth vs. In conclusion, when Iob sayeth, It may bee that my children haue blissed the Lorde: wee must marke that the worde Blisse is taken to Curse, notwithstanding that it signifie to blisse. And that is done to make the matter more odious, to the intent we may know what a fault it is, not to blisse God, that is to say, not to yelde him the prayse which he hath deserued at oure handes. For at suche a deede, the heares ought to stand vp vpon our heade, and wee should shake and quake for feare when mention is made of Cur­sing God. Ye see now wherfore the wo [...] blisse God, hath bene applyed to the contrarie vse. And this is it that is ment when in short wordes it is sayd, that Iob feared least his children had not blissed God as became them, or that they had not blissed him at all, which is all one as if they had cursed him. For the principall point that wee haue to consider, is how we ought to glorifie God in all our lyfe: and hereby wee see also to what ende wee bee created, and wherefore we liue. Therfore if we be desirous to haue our life allowable before God, wee must alwayes ame at this marke: namely that hee be blissed and glorified by vs, and that we haue such a burning zeale and affection to serue to his glorie, as we may assure our selues, that it is an intolle­rable, yea & euen a most horrible thing in all respects, that his name shoulde bee blasphemed and as it were cursed through vs, that is to say, that we should cause his glory to be as it were defaced, specially sithe he hath put his image in vs, to the ende it should shine forth in vs. To the intent therefore that we ouershoote not our selues as many do, who liue not but to blaspheme God, that is to say, to bee accursed of him, bycause his name is blasphemed by them: let vs beare in mynde, that suche people are as monsters made against kynde. Neuerthelesse let vs pray God, to giue vs the grace to know, why he hath set vs in the world, whiche is, to the ende wee should magnifie him, wayting [Page 16] for that most happie daye wherein he shall gather vs vp wholly to himselfe, when wee haue liued in suche wise in this world, as we haue not sought to bee gouerned other­wise than by him, submitting oure selues vnto him in all respectes and all caces.

But let vs cast downe our selues before the face of our good God, with acknowledgement of our sinnes: praying him of his goodnesse to make vs fele better what we haue done, specially in such sort, as we may com to present our selues vnto him, without desire of any thing, saue onely to finde him mercifull for our Lord Iesus Christes sake. And for asmuch as we know we be beset with so great infirmi­ties as we finde in our selues, and that he is the only Phisi­tion that can heale vs: let vs pray him to purge vs more & more, vntill he haue brought vs to the perfection for the which we long continually. And so set vs all say, Almigh­tie God our heauenly father we acknowledge in ourselues and we confesse as truth is: &c.

The fourth Sermon vpon the first Chapter.

WE haue seene by the premisses, what the life and conuersation of Iob was among men: and now is shewed in what wise God dispo­sed of him, to the ende we might knowe, that while we liue heere belowe, wee be not gouerned by fortune, but God hath an eye vp­on vs, and ful authoritie ouer vs, as good reason is he shuld 30 haue, seing that we be his creatures. For anon after we shal see, howe it pleased God to afflict Iob, wherein the chiefe thing that is principally touched, is that God hath the di­rection of the world, and that there is not any thing done, which is not disposed by him. To expresse this, the Scrip­ture vseth a fashion agreeable to our rudenesse. For we be so weake, as we can neuer cōprehend Gods maiestie in the ful highnesse therof, nor possibly attain vnto it. Therfore it behoueth God to come down to be comprehended of vs: that is to wit, that he shew not himselfe in his glory, which 40 is infinite, but according to the smal capacitie that he seeth in vs, wherevnto he applyeth himself. To be short, we shall neuer knowe God as he is, but we shall know him in such measure as it shall please him to manifest himself vnto vs, that is to wit, according to that which he knoweth to bee profitable for our saluatiō. And the maner of speach which wee see here when it is sayd that the Angels appeared be­fore God as it were on a solemne high day, is borowed of the Kings of this world, which kepe their estates & Assy­ses. Certaine it is (as the scripture sheweth in many places) 50 that the Angels are euermore before God, notwithstan­ding that they execute his commaundemēts, according as it is sayd that they pitch their tents round about vs to gard vs, and that God hath appointed them to guide vs, to the end we should be as it were vnder their protection. Also it is sayd that they execute his wrath & vengeance vpon the wicked. But yet for all this the Angels being spirits are not hindered to serue God, and to obey him, nor to execute his iudgement here below, albeit that they be all the while cōtinually in his presence. And therefore when our Lorde 60 Iesus Christ saith, that the Angels which haue the keeping of litle infants, do cōtinually see and behold the face of his father: thereby it is giuen vs to vnderstand, that although the Angels assist vs, & that we feele their vertue in main­taining vs: yet notwithstanding they ioy still all the whyle in the glory of God, and are not separated from him. And therefore wheras it is sayd in this text, that they appeared, it is not ment, that when God sendeth them forth they bee separated from his Maiestie and depriued of the heauenly life during the time that they are in their voyage: but for asmuch as we be rude & grosse, the Scripture ment to likē God to earthly Princes, to the end that by a more homely & familiar maner, we might know how the Angels do not any thing of their owne proper mouing, but that it is God which cōmaūdeth them, who hath all dominion ouer thē, and they come to yeelde him account, and nothing is hid frō him, in so much as the Angels haue not any proper or peculiar authoritie in themselues: and that although they be called Powers, Principalities, and Vertues, it is not for that God hath resigned his own office vnto them, it is not for that he hath despoyled himself of his own power, it is not for that he himself abideth ydle in heauen: but it is for that the Angels are instruments of his power, to the end it should be spread out ouerall. VVe see then what we haue to gather of this text: that is to wit, that God worketh in suche wise by meane of his Angels in the gouerning of worldly matters, that all of thē come to accoūt afore him, in such sort as nothing can escape him. And furthermore whereas it is sayd, That Satan also came among the Angels: it is not for that he wound himselfe in thither, as some haue vnderstood it that he crowded himself into the cōpanie to make himselfe a good page: But contrariwise, the holy Ghostment to do vs to vnderstand, that not only the An­gels of Heauen which obey God willingly, and are wholy inclyned, & giuen that way, do yeelde account vnto him, but also the Diuels of hell which are enimies and rebels to him to the vttermost of their power, which laboure to subuert his Maiestie, and practize to confound all things: so as they be forced (spite of their teeth) to bee subiect vn­to God and to yeelde him account of all their doings, and can not doe any thing without his permission and leaue. [Page 17] Thus ye see in what wise Satan appeared among the An­gels. But yet by the way, the maner of their dealing is di­uers. For when the Angels guyde vs, and do the thing that God hath commaunded: they haue the nature to apply themselues vnto him, and haue none other inclination but to obey him, & he on the otherside dwelleth and reigneth in them by his holy spirit. Lo here the cause why we say, Thy will be done on earth as it is in Heauen. Bycause wee see so muche counterfayting and so many horrible rebel­lions against God here belowe: wee desire him to settle 10 his kingdome peaceably heere as it is aloft, where his An­gels be wholly obedient vnto him. But the Diuelles obey him as inforced: that is to say, not of their own goodwill, but bicause God cōpelleth thē. They would with all their hart resist his power, and oppresse him if they could: but they be fayne to followe him in all pointes whether so e­uer he listeth to leade thē. And herby we see why the An­gels are in this place expresly termed childrē of God, and the Diuel by his propre title of Aduersarie, for so doth the word Satan signifie in Hebrew. True it is that mē are oftē ­times 20 called the Children of God, bicause hee hath printed his image in them, specially in the faithfull, for asmuch as they be reformed to the likenesse of our Lord Iesus Christ who is the liuely image of God his father, & also for that they haue receyued the spirit of adoptiō, which is a warrāt vnto thē that God beareth a fatherly loue towards them. Rightly therfore may we be called the childrē of God. So may also Princes and Magistrates. For they haue the same honourable title, which is giuē vnto thē, bycause God hath aduaūced them, & set them in that hie estate, to the intent 30 to be knowen in the person of them. VVe see thē how the name of Gods Children may well be applyed to mē. But the Angels are so called in the Scripture, bycause they drawe vnto God, & are as it were bearnes of his brightnesse. And therefore in asmuche as God calleth them Principalities, Vertues, and Highnesses, it is good reason that wee also shoulde acknowledge them to be as it were the sonnes of God, for asmuch as we may not separate the vertue that is in thē, frō the vertue of God, bicause they be as streames that gushe out of that fountaine & spring, and we must al­waies 40 repaire thither. Let vs know thē that this honour of being taken & reputed for the children of God, belōgeth to the Angels, bycause his glorie vttereth and sheweth it selfe in them. And therefore so much the more are we be­holden to the infinite goodnesse of our God, who hath appoynted them to be our seruāts by meanes of our Lord Iesus Christ. For in asmuche as our Lorde Iesus Christe, who is the onely Sonne of God his father, yea euen his naturall sonne, (for the belonging of his honour vnto him is not befalne vnto him through grace, but he is his natu­rall 50 sonne, & for the same cause, his onely sonne also) In asmuche then (I say) as our Lorde Iesus Christ hath not bene spared for our redemption and saluation: the Angels also (who are the children of God) are by his meane ap­poynted to serue vs, as the Apostle sheweth in the Epistle to the Hebrewes, and also as it is shewed by Iacobs lad­der, where it is sayd that the Angels came downe frō hea­uen to the earth: and Iesus Christ affirmeth the same thing to be accomplished in his kingdome: you shall see the An­gels (sayeth he) come downe from heauen vnto men. So 60 then seeing we perceyue that God hath ordeyned his An­gels to serue for our welfare: so much the more are wee bound to his mercie. Moreouer he hath done vs so greate honour, that his Sōne (to redeeme vs) hath not taken vpō him the nature of the Angels: but (as the Apostle sayeth) hath clothed himselfe with our nature and our substance. VVhen we see that the Sōne of God is come so neere vn­to vs, as to vouchsaue to be parttaker of mans nature, wee may perceyue that his so doing is the verie welsping from whence proceedeth the other grace, that the Angels tra­uell & watch in our behalfe, & also that it is their peculiar charge & vocatiō to procure our welfare. According here­vnto, the holy Ghost sholeth them out from them that be with Satan, and sheweth that they be willingly the seruāts of God. In what wise? Euen as his children. VVhē a childe obeyeth his father, he doeth it not against his will: but he doeth it bicause he is inclined the revnto, bicause his owne nature teacheth him so to do, & bicause he hath a certaine louingnesse which induceth him to discharge himselfe of his duetie: and euen so do the Angels. On the otherside, Satan is an aduersarie. For albeit that he appeareth before God & was fayne to render his account: yet was it not for that he yeelded of his owne accorde, nor for that hee was willing to be subiect vnto God: but rather he rowzed him­selfe against him, and was inflamed with so excessiue rage, that he woulde haue ouerthrowen Gods power if it had bene possible for him. So then he hild still his natural cor­ruption, that is to wit, of being alwaies an enemie: & yet was he cōstreined to come & do homage to him that hath the soueraine dominion ouer all creatures. For Satan also is subiect vnto God, and therfore it may not be surmyzed that Satan hath any authoritie, other than is giuen him by God. And good reason it is that all shoulde be subiect to him, sith that al things proceede frō him. The Diuels were created by God as well as the Angels, howbeit not suche as they now be. VVe must alwayes hold this for a certain­tie, that the naughtinesse which is in the Diuels, procee­deth of thēselues, & that when they became to be Aposta­taes, to separate themselues from the fountaine of rightu­ousnesse, they forsooke God, and turned themselues away frō him. Lo how they were peruerted and became altogi­ther euill. Likewise wheras sinne is in mās nature: it is not of Gods putting in by creation, but by reason that Satā did spreade his naughtinesse further abrode at such time as mā was beguiled by his wylinesse, to disappoint the benefit of God. Thus ye see how the Diuels became accursed of thē ­selues, and that their being cruell, full of rebellion, full of lying, & full of wickednesse, came altogither of their tur­ning away frō their Creator, as the Scripture teacheth vs. Yet for all that they cease not to be alwayes vnder the hād of God. And therfore what a thing were this, if we had not the knowledge therof? For whē it is sayde, that the Diuell is the Prince of the worlde: it were inough to make vs a­frayde, were it not that we knowe there is a bridle alofte, which reyneth him backe, and hindreth him of doing that which he would. For if Satās power were not limited, hee would out of hand haue his full fling at vs. VVe knowe he desireth nothing but our destruction, according also as he is our deadly enemie: so that (as it is sayd of him in another place) he goeth about like a roring Lyon, and is alwayes hard at his pray to deuour it. Now thē if the Diuels were not subiect to God, but could attempt what they list thē ­selues [Page 18] and had leaue without limitation, so as God with­hild them not backe: alas, full wretched shoulde our state be. For we should be cast vp as a pray without any reme­die. And where shoulde our faith bee? what certaintie or assurance of defence shoulde we haue? for our enemy is o­uermightie. So thē, one of the necessariest articles that we haue, is to know that the Diuel is hild short, and that how soeuer he play the mad feende agaynste our saluation, yet can he do nothing, further than is permitted him from a­boue. And also the Scripture telleth vs rightly both these 10 things: that is to wit, that Satan is the Prince of the world, that he reygneth in the ayre aboue vs, that wee bee of no power, that he is able to deuour vs, that we be as subiects vnto him, and finally that we be his bondslaues by nature, fast tied in his fetters: and yet notwithstanding, that he is subiect vnto God whither he wil or no. These two points are diuers, but yet haue they no contrarietie: and both of them are right profitable for vs, and bring vs good instru­ction. For when the Scripture telleth vs that the Diuell hath such a power, and that he raigneth here, that men are 20 as it were vnder his feete, and vnder his tyrannie, and that he holdeth them in his bondes: it is to the ende that wee should know our owne wretchednesse. For wee see what the pride of men is. They glorifie themselues in such wise as if they would stie vp aboue the clowdes bothe in wise­dome, and in vertue, & in all things. But when men bee so hoysed aloft, God on the cōtrarie part auoucheth them to be the bondslaues of Satan, and hild in bōdage and slauery vnder him. Go now and chalenge great nobilitie. Go your wayes and auaunce your selues: yet shall the Diuell haue 30 dominion ouer you, how so euer it be. Lo howe God cut­teth mens combes, and maketh them ashamed. After hee hath so brought them downe, he waketh them vp agayne, to the ende they shoulde walke in more feare. For if wee thought wee had not an enemie that woulde make warre vpon vs, or that were so puissant: we would be slouthfull, and we should lyue here as it were in peace. But beholde, God telleth vs that Satā is like a roaring Lion, which hath his throte euer open to swalow vs vp: and that wee haue no weapons to resist him, except he giue vs them: so as 40 our force muste come of him: and that is to make vs be­think our selues well, and stand vpon our garde, and not to be sleepie, for thē the Diuell will straightwayes take vs vnprouided. Thus then we see why the Scripture sayeth that the Diuell is Prince of the world: namely euen to the intent, first of all to bring vs lowe, and afterward to teach vs feare and warenesse, that wee may call vpon God, be­seeching him that he will not suffer vs to fall into Satans snares, but that he will strengthen vs as he hath promised to do, so as we may alwayes keepe good watch. Further­more 50 also on the other side, to the intent that Satans puis­sance bee not ouer terrible vnto vs to make our courage quayle, and to cast vs into despayre: it is sayd vnto vs that he can do nothing without Gods cōmission, that he must be fayne to aske leaue of him, and that when hee hath spit out both fire & flame, he can do nothing, more than God permitteth him by his good pleasure. True it is that the Diuell will not cease to be furious, & to venture himselfe vpon the pykes: but what shall that boote him, sith God will neuer suffer him to do otherwise than he shall thinke 60 good, & no more. VVe see then to what purpose it is here declared vnto vs, why the Diuell steppeth in among the children of God. It is not for that he wounde himselfe in as though hee had bene of the companie and order of the Angels: but it is to shewe vs that he is vnder Gods obey­sance as well as the Angels, howbeit that it is in a farre o­ther qualitie. For the holy Ghost nameth him aduersarie, wheras the Angels are called the childrē of God, to signi­fie vnto vs that the Angels obey with their good will, and that they be willing seruants, wheras Satā is inforced, so as there is nothing but necessitie and constraynt in him. But let vs nowe come to that whiche the Scripture addeth: namely that God demaunded of Satan, from whence he came, and that Satan answered, from going aboute the Earth, yea euen to bunt. VVhen suche rehearsals are made, we know alwayes how it is for our infirmitie: for God needed not to enquire what Satan had done in the worlde. But what then? For asmuch as our rudenesse and the small measure of our vnderstanding comprehend not these things: it be­houeth vs (as I sayd afore) that there be such a declaration as is agreable to vs. And herein wee see the goodnesse of God: in that he frameth himselfe vnto vs: & bycause we cānot attayne vnto him, nor mount so high: he humbleth himself to vs, and as it were transformeth himselfe, to the end that we shoulde know that which is good and conue­nient for vs: Seeing that God cōmeth so vnto vs: I pray you, ought not we to be confounded with shame if we be slowe to heare him? And hereby we see what a villanie it is of thē that would bereue poore ideotes of all doctrine. For they say that the holie Scripture is ouerhard for a mā to bite vpon. True it is, that in respect that there is nothing else but darknesse in vs, the scripture will be very hard for vs: but yet there withall, a man must consider how God hath promised to enlighten the little ones and the lowly. And in deede we see, how he hath proceeded. For to what purpose is it set out vnto vs here so homely and after the maner of men? God sheweth vs howe his meaning is, not onely to instruct the greate Clerkes, and suche as are very suttle and well exercised in schooles: but also to apply him self vnto vs that are of the rudest & vnskilfullest sort, that can be. Seing God proceedeth so on his part: what an vn­thankefulnesse is it for men to drawe backewarde, and to shrowd themselues vnder this shadow & colour of saying that it is impossible for them to vnderstande the meaning of the holie Scripture? For we see how God hath applied himself vnto vs. By the way wee haue to gather chiefely, how it is the minde of the holy Ghost, to shewe what Sa­tans office is, what his nature is, and where aboute he bu­sieth and applyeth himselfe altogither: which is (as I haue sayd) to hunt after his pray without ceassing, like a roring lyon. And S. Peter vseth the sayd similitude purposely, to waken vs, that we might stande vpon our garde night and day, and call vpon God to defende vs agaynste all the as­saultes of our enemie, and agaynst all that he can practize against vs. True it is that we see not Satan, ne perceyue not by eyesight what hee prepareth and practizeth to our destruction: & therfore haue we so much the more cause to be afrayde of his guiles and pollicies. Lo here the cause why S. Paule sayeth, that our fighting is not against fleashe and bloud. For hereby he meaneth, that if we had to deale with visible enemies, wee myght well escape their handes by some shift or other, and we might finde the meane to [Page 19] resist them. But behold (saieth he) they be spirituall guiles that fight against vs, of whom we haue no sight at all, ex­cept God giue vs the eyes of fayth to espie howe Satan is agaynst vs, specially by the tēptations that he triumpheth in our way, wherby he eggeth vs to euill, and laboureth to marre vs. So then, wee mustefully resolue ourselues of this poynte: namely that the Diuels are alwaies buzy to procure our destruction: that they go about the earth, that they bee neuer away from vs, that they bee euer seeking meanes to get into vs, and that as soone as they finde ne­uer 10 so small a breach, they enter into vs to throwe vs into endlesse destruction, and wee be surpryzed before we mi­strust that we are assayled, according as euery man know­eth by experience, that we perceyue not when the Diuell is neere vs, and yet in the meane while wee see our selues woūded to death. VVherfore, when we feele any wicked desire in our selues, so as we be caried, some to one lewde [...]ust, & some to another: we must marke that it is the ene­mie that worketh so craftily. And thus we finde by expe­rience, that the Diuels are euer practizing against vs: spe­cially 20 againste those to whom God hath giuen wisedome and knowledge. For although the Diuel possesse the wic­ked and reprobates, and worke in them with all effectual­nesse, as Sainct Paule speaketh to the Thessalonians: yet perceyue they not that the Diuell is any thing, and they make but a sporte of their vices. They be so bewitched in euill, as they feele it not a whit. For they bee become blockish as Sainct Paule sayeth in another place. But whē the faithfull finde their mindes attaynted with any euyll affection, & that Satan hath preuailed so much as to make 30 entrance into them: they know that Satan hath preuented thē vnwares, & that they perceyued not when he gaue thē battell or alarme. VVe must not tarie till we haue such an assault: but we must be afrayd & take heede to that which is sayde. For God sheweth the care which hee hath of vs, and how it is not his will we should be taken vnwares for wante of knowing our aduersaries, when hee sayeth that the Diuelles go about the earth continually hunting after theyr pray. If a man shoulde tell vs that enemies were at hande, and that there were certayne bandes comming v­pon 40 vs, euery of vs would stande vpon his garde, and de­uise all meanes possible to defend our selues and to with­stande them. And why so? Bycause wee bee fleashly, and haue a care to preserue this transitorie lyfe. But beholde, our enemie Satan hath store of wyles and suttleties, more daungerous and mischieuous than all the enemies in the world: his desire is to cast vs all headlong into destructiō: we know what strength he is of, as hath bene declared al­readie: it is expresly sayd that he is at hād with vs, and that he besiegeth vs on all sides, and that hee hath a thousande 50 wayes to winde about vs. VVhen all this is told vs & yet we be neuer the warer, is it not a token of more thā beast­ly blockishnesse, & that we haue no mind at all of the hea­uenly lyfe, & that we cōceyue no more thā we see, like as the brute beasts do? But whē it is tolde vs that Satan ceas­seth not to go about the worlde, but continually foloweth the chace, and is neuer idle, wee muste profit our selues by that doctrine. And why? Bicause he being the enemie of our welfare, desireth nothing els but to leade vs into the same destruction whervnto he himselfe is come. As cōcer­ning 60 that God sayeth here, Hast thou not marked my ser­uant Iob, bow he is an vpright and sounde man, which feareth God and withdraweth himselfe from euill? This is to do vs to vnderstand, that God spyteth Satan in those to whom he hath giuen the grace to walke according to his will. And herein we see vpon what cōdition God hath set vs in this worlde, namely that we shoulde be here as mirrors of his vertue. For when hee giueth vs the grace to gouerne our selues by his holie Spirite, he setteth vs as it were vpon a scaffolde, to the end that his gracious goodnesse & mercie should be knowen vnto vs, & thervpon he himselfe might be glorified against Satan in our persons. And sure the ho­nor is inestimable which God doth vnto vs, whē he choo­zeth vs, I say when he choozeth vs poore wormes of the earth, to be glorified in vs against Satan, and to make his triumphes by vs. Let vs consider what a thing this is to­wards men. Alas: and can God draw any thing out of men that may serue to his glory? It is very certaine that he can­not: for there is nothing in them but euill. But what then? After that God hath chozen vs, he sheadeth out his holie spirite vpon vs, and giueth vs of his grace, where through it is his will to bee glorified in our persones, and so ma­keth he his tryumphes agaynste his enemies. And heerby wee be admonished, not to thinke it a straunge matter, if it please God to exercise vs with store of incoūters & tēp­tations. But rather when we perceyue that God keepeth vs occupied: the frute that cōmeth of our incoūters ought to content vs throughly: that is to wit, that God is glori­rified, & that his power is knowen, in such wise as Satan is cōfounded in all his assaultes. Seeing then that the issue of our cōflictes is such & so happy: I pray you, ought we not to beare them paciently? Moreouer, like as God spyteth Satan in the person of Iob: so also haue wee wherewith to spite all our enemies, whē this protection of Gods is well printed in our hartes, so as wee knowe howe it is hee that dwelleth & reygneth in our hartes by his holy spirit, and that it is he which fenceth vs, & which is a bulwark & for­tresse to vs. Marke also what Sainct Paule sayeth in the viij. of the Romanes. For after hee hath shewed that the faithfull are inuincible when the spirit of God beareth thē record of their lyfe: he saieth that although they haue not receyued him fully and perfectly: yet notwithstanding (yea though they had receyued but some one small drop) the same is the seede of lyfe, to assure them that God will accomplish that which he hath begonne. Seeing then that the faithfull haue such an assurance, that God hath gyuen them of his holy spirit, to shew vnto them that he will bee their father to the ende: thervpon they maye lift vp their voyces & mindes, and vaunt themselues against Satan, a­gainst death, & against all things. And wherefore? Bicause nothing is able to put them frō the sayd loue which God beareth thē, & which he hath once shewed to them in our Lord Iesus Christ. Thus we see how we must do, and what we haue to hold vs to, as shall be laide forth more at large hereafter, specially whē we come to declare what the mis­chiefes were that Satā wrought againste Iob, and howe we ought to take thē. But at this present I do but only touche that whiche is necessarye for this present purpose. Let vs come to that which is in the text, where mencion is made of Iobs vprightnesse. True it is that I haue already declared al that matter, so as it were but superfluous to make a new discourse of the things that haue bene touched hertofore. [Page 20] It shall suffize for vs to make a short rehearsall of them, to the intent to bring that thing to our remembrance whiche is greatly for our profite to know. Marke then wherefore the holy Ghost hath declared the lyfe of Iob new againe: It is to the ende it shoulde be as a patterne for vs to shape our selues like vnto it. Is it our desire to frame our liues to Godward, and to his seruice? Then muste we firste of all haue this sayde soundnesse of hart, that we be not double, and that we serue not God in outward appearance onely, with our feete, handes, and eyes: but that our hart march 10 afore, and that we haue a pure and single meaning to giue our selues ouer vnto God, to bee wholly his, and to ab­horre all hypocrisie. Beholde at what poynt we must be­ginne, if we meane to haue our lyfe well ruled, & allowed of God. For vprightnesse muste in any wise spring of the feare of God: that is to say, we muste shewe outwardly what lieth hid within vs: so as if the roote be good, it shall by and by bring forth good fruites, that our workes may beare record how our protestation of seruing God and of assuring our selues of all things at his hande, is not vayne. 20 And this consisteth in two things: namely that we deale with vprightnesse & equitie among our neighbors: (mark me that for a speciall point:) and also that we haue a reli­giousnesse in vs to serue God, imputing all vnto him. And this vprightnesse tēdeth not to the end that ech one of vs should shrinke aside by himself, to seeke his owne profite: but that we shoulde cōmunicate all togither, according as God hath bounde and knit vs togither into one bodie, so as euery man haue a care to serue his neighboures turne, & to mainteine this brotherly communion and equitie of 30 not doing that to another which we would not haue done to our selues. Thus see we how God proueth what we be: that is to wit, whither we liue vprightly amōg men with­out hurting or hindering of any man, or rather whither we labour to doo seruice vnto all men. For the principall poynt is, that we referre all vnto God, acknowledging our selues to be wholy his, and that it is reason that our life & our death be offered vnto him in sacrifize: that we wor­ship him, that we do homage vnto him for the things that he hath giuen into our handes, that we confesse howe he 40 ought to haue all superioritie ouer vs, that wee protest it by our prayers and requestes, and that we shewe howe it is he that is our whole refuge, and how it is he to whome we are beholding for all things. Lo here the record which it behoueth vs to yeelde, of the soundnesse that is hid­den in our harte, as of a roote that is hidden in the earth. But for asmuche as the cace so standeth that wee can not walke as it becommeth vs to Gods lyking, except wee vtterly withdraw our selues from euill: This also is well attributed vnto Iob, and vnder his persone wee are ad­uertised, 50 that wee shall neuer serue God without greate difficulties and many hinderances which the Diuell styr­reth vp: so as if wee will keepe the ryght way, it beho­ueth vs to leape ouer the trenches, to steppe ouer the stones, and to marche among thornes. And thus wee see the manifold incombrances that are cast afore vs, to turne vs aside from walking as God hath appoynted, yea & e­uē to marre vs altogither. But what for that? Let vs learne to put this lessō in vre, that Iob serued God by withdraw­ing himselfe frō euill. So thē, whē we see the whole world 60 corrupted, so as we be as it were amōg briers, & cā see no­thing but euill examples: let vs resist all suche things. For why? If we be so lazie as to make excuse, that bycause the world is wicked & froward, wee may well do as other do: that is ouerfond. For lo, here is Iob set before vs to con­demne vs. For if he in those dayes withdrewe himselfe frō euill: ought not wee to do the like in these dayes too? Specially seeing that God gyueth vs warning, that wee cannot lyue holily without greate battelles and great har­dinesse? And what more? Hee gyueth vs the grace to o­uercome all Satans assaultes, in suche wise as there is no excuse for vs▪ if wee do not as Iob hath done. For he ly­ued not in a tyme when all things were well ordered, or where men were as Angelles: No, no: hee lyued among idolaters: abundance of wickednesse reigned in his time: and there was as greate store of vyce in the worlde then, as there is at this day. And yet for all that, Iob folowed not the bent of other mens bowes, as the Prouerb sayeth: But he retired into himselfe, beeing well assured that hee ought to serue God. So then, let vs not in these dayes alledge the corruptnesse of our tyme, in that all is turned top [...]iteruie: But rather let vs consider that God by meane thereof prouoketh vs to bee so muche the carefuller to shunne the thing that may infect vs. For in asmuche as we see howe vyces are as it were an euill ayre: wee must flee from them, in cace as if one shoulde tell me that my meate were poysoned, I woulde haue no minde to med­dle with it: or as if a man should tell me there were daun­ger in a place, I woulde not come there. And why then are not wee carefull, seeing that God himselfe sheweth vs that all the vices in the worlde are as badde as deadly plagues? And sith that God hath gyuen Iob the grace to withholde himselfe so from euill: Let vs not doubte but hee will assist vs at this day with like power. But finally and in conclusion it is sayde, that Satan ment as it were to haue spyted God, saying, That Iob serued him not for naught, for so muche as he had blissed him in suche wise euen to that day, that hee prospered in all his affayres, So then (sayeth Satan) Iob may be an hypocrite for ought that is knowē: but if thou touche him with thine hād, thou shalt see what will come of it. VVe see here howe the Di­uell laboureth on all sides to ouerwhelme vs, & when he seeth that he getteth nothing by one poynt, he deuiseth & practiseth some other newe tricke. For the wyles are infi­nite which he forgeth in his shop: & therfore it behoueth vs the more to stande vpon our garde. It is certayne (as I haue sayde already) that prosperitie corrupteth men more than all the afflictions of the worlde doo. For riches are willingly accompanied with pryde, pompe, contempt of God, crueltie, craftinesse, & all other such like things: and they bring with them all delightes and pleasures, in suche sort, as a man becommeth altogither beastely. But Satan came so farre short of winning any thing at Iobs hande by this meanes: that he turned himselfe to the other side, and made sure that he might be tryed by affliction. And by the way we must consider that God knoweth right well what is requisite for the tryall, as well of our fayth as of our o­bedience, and that he needeth not to be counselled by the Diuell. But this is sayde expressely vnto vs, to doo vs to wit, that if God sende pouertie vpon vs, or afflict vs, he doeth it partely to the ende wee shoulde bethinke our selues, and not bee puffed vppe any more for prospe­ritie [Page 21] thā for aduersitie: & partly to teache vs to pray vnto him according to the necessities that oppresse vs. Here­withall we must also marke, that the Diuell is alwayes at our elbow to ouerthrow vs if he can: so as if we scape from him on the one side, he stirres vp a new temptatiō agayne on the other side. To be shorte, that which is sayde in one word in Zacharie, is declared to vs here at large: that is to wit, that Satā is the accuser & the aduersarie of all the chil­dren of God, according also as in the Apocalips it is sayde, that he is the accuser of our brethren. And it is expressely 10 shewed vnto Zacharie in that vision, that Satan did sette himselfe to accuse Iosua the hygh Prieste as the heade of the Churche and as a figure of our Lorde Iesus Christe, whome hee came thither to accuse before God. And so, considering that wee haue so strong a partie, and that Satan laboreth by all meanes possible to throw vs downe, notwithstanding that wee haue bene long tyme fenced by the hande of God: wee perceyue we haue great nede, that Iesus Christ should be our aduocate, & that he should maynteyne vs by his power agaynst Satan, that wee be not 20 intrapped by his wiles and pollicies. Thus we see wherof wee bee warned in this sentence: to the ende we shoulde betake our selues to God, beseeching him to strengthen vs agaynste the temptations of Satan, in suche wise as wee may neuer be vanquished, for asmuche as the Lorde shall stablish vs in the inuincible power of his holy spirite.

Therefore let vs caste our selues downe before the face of our good God, with acknowledgement of our sinnes: beseeching him to make vs feele them better, so as wee may bee displeased with our selues for them, and mourne before his Maiestie: and that in desiring pardon accor­ding to the measure of our offences, we may request him also, that he will not suffer vs to be turned any more from his obedience, but rather that wee may continue in it to the end: and that he will so print in our hartes the sayde soundnesse whiche hee hath inioyned vs, as wee may not in any respecte couet any thing saue onely to yeelde to him that whiche is his dewe, that is to wit, that hee may bee knowledged to bee the author of all goodnesse and welfare, and that wee may do him seruice, lyuing in true brotherlynesse with our neyghboures, withholding vs from all wrong doing, and doing good to all men, to the ende to withstand all the troubles and temptations of this world, vntill we be come to the kingdome of heauē. That it may please him to giue his grace, not onely to vs, but also to all people and nations of the earth, bringing backe all poore ignorant soules frō the miserable bondage of er­ror and darkenesse, to the right way of saluation: For do­ing thereof, it may please him to rayse vp true and fayth­full Ministers of his word, that seeke not their owne pro­fite and vayneglorie, but onely the aduancement of his holy name, and the welfare of his flocke, &c.

The fifth Sermon vpon the first Chapter.

ALbeit that the Diuell do but his of­fice 40 here, that is to wit, peruerte all goodnesse, and falsely accuse Iob as though hee were an hypocrite: Yet neuerthelesse, in so doyng hee dis­couereth the euill which is in men willingly, and wherevnto wee bee inclyned by nature. For beeing wilye and polityke as he is, hee knoweth full well on which side to assayle vs. Let vs marke then, that here the Diuell bewrayeth a disease wherewith all of vs are atteynted, vntill God haue hea­led 50 vs of it by his grace: that is to wit, that in time of pro­speritie we can blisse God: but if he afflict vs, we change our minde, and thenceforth beginne to grudge agaynste him, forgetting all the prayse whiche wee had gyuen him so long as hee dealte with vs after oure desire. And so there bee many hypocrites whiche cannot bee knowen nor discouered vntill God sende them aduersitie. For so long as they bee at their ease, and in rest: they shew not the rebelliousnesse that is within them, but let it lie hid. Lo 60 heere the cause why the Scripture so oftentymes shew­eth vs, that God tryeth those that are his, [...]i [...]ting them by afflictions, and casting them as it were golde into a furnace, not onely to purge them, but also to make them knowne: for to those twoo purposes do af­flictions serue: that is to witte, God killeth the vy­ces that are in vs. For when hee punisheth vs, then are wee tamed, and hee commaundeth vs to withdrawe ourselues from the worlde, and not to bee gyuen to our pleasures and fleshlie delyghtes. But there is yet a further thing: that is to wit, that lyke as in a furnace golde is tryed to knowe whither it haue any drosse in it: so also God sheweth what wee bee, by afflicting vs. For men knowe not themselues before they haue bene so proued. Before wee haue passed through the [...]iue, wee seeme to our selues to feare God, and that there is no­thing to be mislyked in vs: and yet all the while there be manie vices in vs, that wee knowe not of. It is God that sheweth them vnto vs, it is he that maketh vs to perceyue them: when hee sendeth vs any trouble, or any aduer­sitie: then finde wee what our infirmitie is. Nowe if God make the afflictions of his faythfull ones to serue them as [Page 22] a mirror wherein to beholde themselues: it is muche more likely that they will shewe what is in other men, whither they haue fayth and obedientnesse in their hartes or no, and whither they bee hypocrites, or whither they serue him in truthe. Here yee see what wee haue to marke in this streyne, and experience sheweth vs, that it is so. For wee see a greate number, who when God sendeth them all things at theyr pleasure, doo speake as sweete as sugre, as they say: and yee woulde maruell to heare howe that good God shall bee praysed: speciallie 10 when they finde theyr dishes full furnished, so as no­thing is wanting, ô how well it lyketh them to confesse that God is good. But if hee beginne to handle them a­ny thing roughly, that things fall not out to their con­tentation, they take it sore to harte. If God proceede and plucke theyr fethers from them: then fall they yet to further outrage of murmuring, yea and they belke out blasphemyes agaynste him: and albeit that they vt­ter them▪ not with their mouthe, yet is theyr harte full of poyson within, so as they chafe vpon the bytte, and re­pine 20 at God for handling them otherwise than they lyke of. Ye see then that in tyme of prosperitie there are ynow that will blisse God: but that is but hypocrisie, I speake of such only as meane not to do it in deede. For they bee the worste which sooth themselues in suche wyse as they per­ceyue not their owne vices. Sithe the cace standeth so, let vs marke that Satan hath in this poynte had an eye to the diseases wherwith men are atteynted. And so we see with what an enemie we haue to do: he lieth in wayte for vs, & prieth about vs on all sides, to spie where hee may haue a­ny 30 entrance to wounde vs. Therefore let vs beare well in minde, that when wee shall haue praysed God, and serued him in tyme of prosperitie: that is not all that we haue to do: but we must put our selues in a readinesse, that when soeuer it shal please God to scourge vs, to exercise vs with manifolde miseries and inconueniences, we not withstan­ding must bridle our selues, & haue the lowlinesse to sub­mit our selues vnto him, and to receyue all his chastyze­ments paciētly & quietly. If we be not come to this trial, that is to say, if wee be not pacient whē God scourgeth vs: 40 al the seruice that we do vnto him wil be no great matter. True it is that God will well accept those that be his, euē in the tyme of their prosperitie: howbeit for asmuch as it behoueth vs to consider why hee maketh vs to passe tho­rowe the sayde boultell of affliction: therefore must wee the better beareaway this lesson heere. And furthermore wheras it is sayd here, that men will curse God to his face when they bee combered with afflictions: true it is that this commeth not to passe at the firste pushe. For as yet a while there will remayne some reuerence of God who is 50 imprinted in vs: so as if we be put to some harde pinche, no doubte but wee will groyne at it and repine agaynste it secretely: but to open our mouth to blaspheme God, it will as yet go agaynst our nature. But when wee haue thus fretted and chafed at it, if the miserie increace styll, or continew very long: then doeth our impaciencie kin­dle as a fyre, and wee beginne to flushe out that which had erst bene locked vp in our hartes. Thus wee see howe at length they that are afflicted doo curse God to his face: that is to say, howe they ouershoote themselues out of 60 measure, so as they regarde not any more the Maiestie of God▪ to humble themselues vnto it, ne consider that if they are become rebelles agaynst him, they shall not any more attayne to take holde of his iudgement whiche re­streyned them from rushing into such outrage. And there­fore good cause haue wee to pray vnto God to bridle our tunges as well as our hartes, and not to suffer vs at any time to fall into such excesse as to curse him openly: but rather that the issue of the chastyzementes whiche he sen­deth may be so lucky to vs, as they may turne to our pro­fite and welfare, according as his intent is that they should do, when hee scourgeth vs. Lo what wee haue to gather of this streyne. And by the way let vs marke that al­though Satan be the father of lying, yet he speaketh truthe here, when hee sayeth that God bad bene as a [...]ulwa [...]ke to Iob, and had fenced his bouse on all sides, and that he had made [...]im to prosper. Beholde howe hee turneth himselfe into an Angell of light. For asmuche as hee was before God, it stoode him in hande to set a fayre colour on his matters, for there was no place for him to vse suche trumperie as hee vseth towardes men to deceyue them. Thus Satan groundeth himselfe vpen true principles: but that was to apply them vnto euill: for his desire was nothing els but to destroy Iob. And hee sayeth, that God had bene a bul­warke to him. Then let vs vnderstand, that if wee will bee maynteyned in this worlde, God muste needes put to his hand. For what is our lyfe? And to how many necessities is it subiect? Therefore we could not stand one minute of an houre, if wee were not preserued by the grace of God. [...] like wise is it with all things that we possesse. God must be fayne to fence vs. And who I pray you is hee that spea­keth heere? It is euen Satan, whose comming is of pur­pose to ouerwhelme vs, both in our goods and in our per­sones, if we be not (as you would say) well walled, so as God serue vs for a bulwarke, according also as we shall see him to be in the processe of the texte. For as soone as Sa­tan hath his leaue, wee see howe hee taketh away all Iobs goods from him, and with what violence he goes about it. Therfore it was requisite that Iob shoulde be fenced all the whyle aforehand by the grace of God, and that it shoulde serue to rāpire him round about. And this lesson is greatly for our profite. For heereby wee bee warned to pray vnto God, that it may please him to defende vs, for asmuche as while wee be in this worlde, wee are as it were in a wilde woode full of robbers. And here wee see also why the Scriptures attribute these titles vnto him: namely that he is our buckler and shielde, our wall and trenche, our ram­pyre and bulwarke, our tower and fortresse. VVhere­fore dothe the Scripture vse so many woordes to be­token that Gods protection is of force? It is to teache vs, that without him we shoulde perishe a hundred thousande times a day, and therefore that he must be fayne to watch continually for our safetie. VVe see then (as I haue sayde) how it is requisite that men should acknowledge their lyfe to bee nothing, considering how it is so frayle as nothing can be more, & how it is subiect to an infinite number of deaths, in so much that they be thereby stirred vp to pray God to take them into his tuicion: and when they shall haue lyued one day, they muste acknowledge that they were mainteyned by God, and vnto him must they yeeld the prayse of all. Lo what wee haue to marke in this streyne. For if Satan who is the enemie of all truthe, do [Page 23] cōfesse how it is God that is mans defence, & is cōpelled to say so, as if he were vpō a racke: seeing God hath made vs to taste of his woorking, and made vs to feele it: what an vnthankfulnesse shall it be if we confesse lesse than Sa­tan hath done, who desireth nothing els but to deface or rather vtterly to abolishe Gods gracious goodnesse, by his lying, so as it myght not bee knowne at all? So then wee see that suche as thinke not of this protection of God, are worse than the Diuell, and needes muste it be that they are turned into brute beastes, or rather altogither bewit­ched. 10 Thus much concerning that woorde. Consequent­ly it is sayde, That God gaue Satan leaue to do what he listed with all Iobs goodes, condicionally that bee touched not his persone. Heere at the firste blushe a man myght maruell, why God did so gyue ouer his seruaunt Iob to Satans pleasure: is it meete that the Diuell should haue such cre­dite with God, that when he craueth leaue to woorke vs mischiefe, God shoulde graunte it him? It seemeth that God fauoureth him, and that he maketh sporte with vs in the meane while as with a tennis ball. But let vs marke, 20 that whē God graūteth Satan this thing, he doth it not to pleasure him, neyther is he moued of any fauour that hee beareth towards him: but by cause he hath ordeyned it in his owne purpose: he is not moued by Satās sute, nor per­swaded by him to suffer Iob to bee so punished. Hee had alreadie so determined in his owne purpose. Before Satan had vttered any woorde, or made any such petition, God was minded to punishe his seruaunt, and he minded it for [...]ust cause, the which he hath disclozed vnto vs: & though the same were to vs vnknowne, yet muste wee lay our 30 hand vpon our mouth and say, that God is rightuous and vnpartiall in all that he doeth. Thus ye see the first pointe that we haue to marke: that is to wit, that God here graū ­ted not Satans request as though hee had bene moued by his sute: but for asmuche as he was minded of his owne good wil to chastyze Iob: therfore he graunted Satan his demaunde: verily euen to spyte Satan, and to haue the greater triumph agaynst in putting him to confusion. For Satan made full reckening that Iob should haue cur­sed God to his face, that is to say, that he should haue bla­sphemed him with open mouth, when he came to be bea­ten so roughly. And why did Satan so? For hee conside­red what we are of our selues: that is to wit, how we be as fleeting as water, and that all our strēgth is nothing. But in the meane while he had no vnderstanding of Gods grace, how strong and inuincible the same is in vs. True it is that he feeleth it, and that he hath experience of it spite of his hart: and yet for all that, he knoweth it not a whit. And see how he is deceyued▪ see wherevpon he maketh his recke­ning: namely that if he cā get leaue to torment vs, we shal 50 be vanquished out of hande, we shall bee swalowed vp of heauinesse by and by, and that we will fall into despayre & blaspheme God. Lo what Satan hopeth, and what he pre­tendeth to do. Marke it well. But God will resist him, and disappoint him of his hope. For he will sende the grace of his holy Ghost before hand, and so shall Satan be cōfoun­ded when he sees he hath no power to compasse the thing that he ment to haue attempted against Gods seruauntes, but all goes backward and cleane contrarie to his intent: God therefore knowing what the issue of Iobs afflictions 60 should be▪ had determined in his owne purpose to scourge him, and so you may see he did it not at Satans instigation. VVhy thē doth the holy Scripture tell vs here, that it was done at Satans request▪ That is for two causes. Firste, that when we be beaten with Gods roddes, we myght knowe that Satan procured it, yea euen to cast vs into despayre. And this is it which S. Paule sheweth vs in the text which hath bene alleaged a few dayes ago: namely that we haue battaile against spirituall powers, and not agaynst fleash & bloud. As often then as any euill befalls vs, let vs be sure that Satan hath practized it against vs: to the end we may withstād him by faith: and that we being fensed & armed with the mightie power of God, and knowing that Satan hath so great power ouer vs, may retyre our selues to the refuge of him that is able to strengthen vs. Heere ye see whervnto the Scripture had an eye in that cace. And now for the secōd point, the Scripture meaneth to shew Gods fatherly loue towards vs, in somuch as he supporteth vs as his little babes, and giueth not any such libertie ouer vs, as our enimie would very fayne haue, specially that he might take his pleasure in afflicting vs, were it not that he know­eth howe the same is for our singular welfare. True it is that we must be fully resolued vpon this poynte, namely that though we knowe not wherefore God punisheth vs, we muste alwayes acknowledge the same to be rightfull. But yet therwithall it behoueth vs more ouer to haue this lesson printed in our harts: namely that God loueth vs so tenderly, that he desireth nothing but to bring vs home a­gaine, in so muche that he spareth vs, and holdeth vs as it were in his lap, for so wee see that the Scripture speaketh. Now then, when we see Satan come to kindle the fyre, & that he hath sewed vnto God to haue Iob persecuted: let vs marke how the Scripture sheweth vs, that God hādleth vs not so roughly without cause, and yet that it is not at the sute of our enemie, (for he woulde desire nothing so much as to keepe vs in rest and at our own ease, if it were expedient for vs:) but bicause it is good for vs to be so ex­ercised by afflictions, yea euē at Satans hand: & well doth God permit him so to do, forasmuche as he knoweth it to be good & profitable for vs. Mark (I say) what we haue to note here. And to proue that it is so, let vs take a contrary example. In the last Chapter of the first booke of Kings, it is likewise sayd that God hild an Assyse: and there is suche another description as is here, how the Prophet had seene God set in his chayre of estate, and how hee demaunded there, VVho is it that shall beguyle me Achab? Satan pre­uēted not God in that cace, nother came he aforehande to say, If thou wilt gyue me leaue to beguile Achab, I will do whatsoeuer thou wilt haue me to do. But God beginneth, saying: where shall I finde a lying spirit to go and deceyue Achab? for I see he will needes be drowned euen into the bottome of hell. And wherfore is it that God speaketh so? Euen bycause the cace stood vpon executing of iust ven­geance vpon an hypocrite, a despyser ful of crueltie, and a mortall enemie of all goodnesse. Achab was a man that had peruerted al Gods seruice vtterly, & was wholly de­filed with his owne Idolles: & therwithall also was full of sturdinesse and malice against the Prophetes, and woulde giue no eare to any admonition. VVhen he was thus har­dened in his sinnes, in such sort as a man could gayne no­thing by seking to bring him into the right way: after that God had assayed all wayes, & saw he was a man forlorne: [Page 24] then he hild his assyses, and demaunded who was hee that would deceiue Achab? for it was Gods will to execute the office of a iudge. VVe see then, that when God meaneth to punish wicked folke, and to execute his wrath vpon thē according to their deserts: he tarieth not till he be moued to it by Satan, but preuēteth him. In this present text when question is had of punishing Iob, that is to saye, that God dealeth roughlie with one of his owne children, needes muste the same come to passe by the pursute of the eni­mie. Lo here the diuersitie whiche sheweth vs the reason 10 why Satans request is graunted him in this text. So then let vs marke well, that the Scripture meaneth by all meanes to teache vs to glorifie God continually, that wee knowing his goodnesse towardes vs, myght take occa­sion to magnifie him, and therewithall that we should vn­derstande howe his vengeance is iuste agaynst all wicked persons, and that if hee punishe them, hee doeth but his office, to the ende hee may bee feared, reuerenced, and honored of all the worlde, and thus ye see what wee haue to beare in minde. But by the way a man may thinke it 20 straunge how God is serued so by Satan. But I haue tolde alreadie, that wee shall by and by wanze away like water, if wee bee not fully persuaded of this poynte, that the Diuelles are in suche wise vnder Gods guydance, as they can doo nothing without his leaue. Yet is there a further matter, that is to wit, that the Diuells are as it were Gods hangmen to execute his iudgements and the punishments which hee will haue done vpon the wicked. Also they are as his roddes whereby he chastizeth his children. To bee shorte, it behoueth the Diuell to bee the instrument of 30 Gods wrath, and to execute his will: not that he doeth it of his owne voluntarie good will as I haue sayde, but by­cause God hath the soueraine dominion ouer all his crea­tures, so as they must needes yeelde vnto him, and turne themselues whither soeuer hee thinketh good. But heere is one greate diuersitie which we muste marke. For when God hath gyuen Satan leaue to punishe Iob, hee sayeth to him: Beholde, thou mayst woorke thy spite vpon all his substance, but touche not his persone. And agayne, after he hath destroyed all his goodes, he sayeth: thou mayst 40 touch his person, but thou shalt not come neere his soule. Herein agayne wee see howe God reserueth alwayes the soule of Iob, so as Satan can no more but torment him in goods, and in his mortall lyfe, and in his honour: for hee had not the power to enter into his soule to seduce him, and to make him to burst out into impatiencie. This wyll be the better vnderstode by a contrarie similitude. VVhen God giueth Satan commission to execute his wrath vpon the vnbeleeuers, he not onely permitteth him to punishe them in their goods, and with sicknesse and diseases, or in 50 some other maner: but also he goeth further, which is, that he giueth him power to leade them into error, and to de­ceyue them as wee haue alreadie alleaged in the example of Achab. Beholde how God sayeth, VVho shall beguyle me Achab? And Satan sayde, I will be a lying spirit in the mouth of all his Prophets. VVe see ther a farre larger cō ­mission than this is here. For the matter is not onely that Achab should be beguiled by some outwarde meanes. But we see that the Prophets must beguile him vnder the sha­dow of truth. And that is it that S. Paule meaneth by say­ing, 60 that when men haue no minde to obey God and his truth, nor wil to frame themselues thervnto: and aboue all when God hath bene so gracious as to manifest himselfe vnto them, and to shew them the way of saluation: if they be so vnhappie to reiect so great grace of God and to re­fuze it: then behold, God sendeth them falseprophets and deceyuers, who not onely shall peruert all good doctrine, but also shall be beleued: for he will giue them speedinesse in error. It behoueth vs to wey well this saying, according also as it importeth much. For what is mēt by this speede­fulnesse of error? It is when God withdraweth his bright­nesse from vs, wherby our wittes are dazeled and we be­come so dull, that we discerne no more than brute beasts: but although the pitte lye wyde open before vs, yet wee stumble into it without seeing of it a whit. And why so? Bicause there is no more aduisednesse or wisedome in vs, for asmuch as God hath giuen Satan power to mocke vs and beguile vs, yea and euen to blinde vs and bewitch vs in such wise, as we wote not which way to turne vs, that we tumble not into some new snare or other. Beholde (I say) how God worketh towarde the vnbeleeuers and re­probates: namely that he giueth Satan speedinesse of er­ror, to intrap them, and they shall neuer perceyue it. But he dealeth not so towardes suche as are his, when he affli­cteth them. For although Satan assault them: yet notwith­standing they be alwayes preserued, & haue wherewith to beate back his temptations. For God hath armed thē with his owne power, so as Satan can do no more than he hath leaue to do: and God putteth a barre in his way, in suche sort as he is hild short in euery mischiefe that he steppeth forthe vnto, and can do nothing further than Gods good pleasure licēceth him. Thus ye see what we haue to mark. And herewithall wee haue to obserue further, that Gods iudgments are of suche a sort, as he executeth them bothe vpon good and bad. True it is that if we will folowe our owne opinion: we myght wonder how it should come to passe, that God gyueth suche authoritie and preeminence vnto Satan, as to be able to leade vs amisse. This will be a very straunge thing to our owne imagination. But what then? Seing that the Scripture telleth vs so, it behoueth vs to humble our selues, and to wayte till the day come that we may better conceyue Gods secretes which are incom­prehēsible to vs at this day, & therfore we must learne to magnifie them, and to honour Gods iudgements, hauing them in reuerence and admiratiō, vntill they may be bet­ter knowen vnto vs. For wee haue too small a capacitie to know them throughly as now. Therefore we must walke in humilitie, cōtenting our selues to know but in part, vn­till full knowledge be disclosed vnto vs at the latter daye. But how soeuer the cace stand, we must not be ignorāt in that which the Scripture sheweth vs: that is to wit, that god serueth his own turne by Satan, in such wise as Satan is alwayes readie to seduce men when they haue deserued it: and specially when they refuze to obey the truth, then must they needes be caried away vnto lyes. As cōcerning the faithfull God doth now & then leaue them also vnto Satan, so as they be seduced by him, like as Iob was not exempted from that inconuenience in the ende. And also we see what is said of Dauid in the holy stories. For wher­of came it that he numbered the people? The text repor­teth how it was the Diuell that stirred vp all the mischief, when Dauid numbered so the people of God. Dauid thē [Page 25] being one of Gods children, was notwithstanding some­times deliuered into the power of Satan, to bee beguiled by him. Now when we see thys, we haue good cause too pray vnto God, and to come shrowd our selues vnder the shadow of his wings, and there to hide vs. For if suche things befell vnto Dauid, what shall become of vs? Here­withall let vs also marke, that whē God giueth Satan such sway ouer the faithfull: it is but for a little while. And here ye may see why it is said, that Satans dominion is ouer the vnbeleeuers and vpon all the stubborneharted. It is 10 not without cause that Sainct Paule maketh thys distin­ction. He worketh euen now (sayeth he) in all the vnbe­leeuers. Thus placeth he the reigne of Satan, in them that are separated from GOD and cut off from hys Church. And wherefore? For there we se he is in his owne boundes. But when he hath power to wound the children of God, our Lorde permitteth that to humble them: too the end that when they be so grieuously tormented, and yet do all the whyle resist the assaultes that are made vpon them, they shoulde vnderstand that that commeth not of 20 themselues, but that they be vphild otherwise, that is too witte by the grace of God, and by the power of his holy spirit. So then, when God giueth Satan leaue to tempte faithfull ones: ordinarily it is to make them to be serued therewith as with a medicine. And herein we see Goddes maruelous goodnesse, how he turneth the euil into good. For what can Satan bring but ranke poyson and venim? Yea we know he hath nothing with him but death for he is called the Prince thereof. So then, whatsoeuer Satan cā bring, it tendeth altogither to mens destruction, and too 30 the drowning of them in endlesse damnation. And yet notwithstanding, God findeth the meane that the euill which is in Satan, is turned to our welfare. And here wee see how Sainct Paule was physiked, as he himselfe con­fesseth, after he had spoken of the hygh reuelacions that had bene giuen vnto him. God (sayeth he) hath prouided that I should not exalt my selfe too much. Lo here a good prouision and very profitable for Sainct Paule. For wee know that pride is ready to throw vs headlong intoo the bottomlesse pit, and that there is nothing that prouoketh 40 Gods displeasure more: for needes must he alway shewe himselfe an enemie to the prowde, and to such as presume vpon theyr owne strength in what wise so euer it be. And Sainct Paule was in the same daunger, if God had not re­medied it. In what sort did he it? It was (sayeth Paule) by sending me the messenger of Satan to buffet me. See how Satan worketh in Sainct Paule, yea euen by Goddes permission. And what was the issue of it? Out of doubt Satan ment to haue ouerwhelmed Paule, and his intente was to haue driuen him into wickednesse, to the end hee 50 shoulde haue giuen ouer the seruice of God, and by little and little withdraw himselfe from Christianitie, by reason of the wearisome troubles and miseries whiche hee en­dured without ceassing. Lo here what Satan intended. But what for that? God purposed another ende: namely to brydle his seruant, that he should not forget himselfe, and so exalt himselfe too much. And for thys cause was he buffeted. For he vseth the sayd similitude of buffetting for the nonce: as who would say, God vsed hym not as a man of armes that fighteth in the fielde, to giue him a 60 glorious victory: but buffeted hym lyke a boy too hys shame and reproch. Thus the holy Apostle whome God had endewed with so excellent giftes of the holy Ghoste, was so farre made an vnderling to Satan, that Satan spit­ted in his face and wrought him marry other villanies. VVe see then how God turneth the euill intoo good. when he maketh al Satans stings to serue vs as medicines, whereby hee purgeth vs of the vyces that lye hid in vs. And therefore we haue cause too prayse God in all re­spectes, yea euen though that at the first sight his iudge­mentes bee ouer boystous to our imagination, and that we be not able to conceiue them by our fleshly vnderstan­ding. VVhen we haue well considered all, wee shall euer­more haue wherefore to magnifie God. Thus muche as touching this streyne, wherein it is saide, that God gaue Satan leaue to punish Iob, howbeit so as hee forwarned him that he should not touch his persone. In effect, wee haue to marke, that when God giueth Satan libertie too assayle vs in such sorte as he maketh many sore assaultes vpon vs: yet neuerthelesse hee goeth all by measure, as one that knoweth what we be able to beare, and what is expedient for vs. Finally it is sayde, That Satan wente out from the presence of the Lord. Not that Satan did what hee list as if God saw him not any more: but to signifie vntoo vs what the furie of Satan is, and what is his accustomed manner of dealing: that is to witte, that hee did the worst he could, without regarding that he is subiect to God, and that he vsed his owne rebelliousnesse, in making hauock of Iobs goodes: howbeit that there is yet one thing more ment by that saying: that is to wit, that Satan did in effec­tuall deede shew the leaue that he had gotten. For I haue told you already, that this streyt determination of God, whiche was vnknowen to men, is nowe declared too vs here. For whereas the Scripture telleth vs the thyngs whiche are apparant vnto vs, as how Iob was by and by spoyled of all his goodes, how hys children were slayne, and how he himselfe was sore plagued in his owne per­sone: these things were commonly knowen to all men. But all men knew not that which was rehearsed afore: that is to witte, that God hild his assyses, and that all was disposed by his ordinance, and nothing happened with­out his prouidence. They that haue the eyes of faithe too comprehend thys, haue the vnderstanding of it. The resi­due, perceyue but onely the things that were done out­wardly. And here we see wherefore it is sayde, that Satan went out from the presence of the Lord. For the holye Scripture putteth a difference betweene the outwarde things that are done, and the purpose of God whiche is not knowen but to the faythfull, which lift vp themselues aboue their owne reason and aboue all their naturall wittes. For we shall neuer attayne too the knowledge of Gods Maiestie, except wee bee caried vp aboue all our owne abilitie. And nowe the Scripture returneth to the Story, when it sayeth that Satan is departed from the presence of the Lord: that is to say, it was visibly percey­ued and after an apparant manner how he punished Iob. Thus we see what is meant thereby. The residue is al­wayes to expresse the nature of Satan: which is, that hee with an inordinate rage casteth out fyre and flame as though he would make a cleane dispatch of all togyther: and too bee short, how it is hys office too tempte men, as it appeareth in the place where Iesus Christ was temp­ted, [Page 26] where it is sayd, Behold he that tempteth. This terme and title of Tempter is attributed peculiarly vnto Satan. And why so? To the ende wee should know, that he see­keth nothing but to destroy all, and to put mankind too confusion. Thus we see that al his diligence, al his going a­bout and all his trotting vp and downe, is to leade vs with him to destruction: and for that purpose desireth he to be exempted from obedience vnto God, that hee myght turne all vpside downe. Seeing we know this, we ought too bee so much the more prouoked to pray vnto God, 10 to take vs into his hande and tuition. For when he recey­ueth vs, we be in safetie from all the troubles that Satan can practize against vs. But if God once withdraw hym­selfe from vs, or do but onely slacke his hande a little, by and by wee shall be ouercome by Satan. VVe see then how we be taught, on the one side to humble our selues, and to walke in feare and warinesse, and on the other side to call vppon God, assuring our selues that as long as we be succoured by him, we shall want nothing: yea, and that although we be fayne to fight against great distresses: yet 20 we shall be sure of the victorie, which he hath promised to all those that are his.

Now let vs fall down before the maiestie of our God, praying hym too make vs perceiue the euilles that are in vs, and that vpon the knowing of them, euery one of vs may feele himselfe full of infirmities, yea euen of the outrageous vices for the which wee well deserue too be thrust out of his presence. And herewithall let vs pray, him to strengthen vs in such wise by his holy spirite, as we may blisse him continually both in prosperitie and aduersitie: and that wee may not desire any other thing than to please him in all poynts, and to yeelde ourselues wholly vnto him. And that although we haue to do with an enemie that is ouerstrong and ouer boystous, whome we be not able to resist and to beare backe his blowes: yet notwithstanding, through the maintenance and power of our good God, we may continue in his obeysance vn­to the end: that is to say, euen vntill hee haue gathered vs home to himselfe, to make vs partakers of that most hap­pie triumph, which he hath prepared for vs in his heauen­ly glory. That he will graunt this benefite and grace, not only vnto vs, but also. &c.

The sixth Sermon vpon the first Chapter.

IT is sayd that Goddes Angells incampe themselues round about the faithfull: and this present story sheweth vs, howe greatly it is for our behoofe to be so gar­ded and fenced round about. For we see what the rage of Satan is against al those 50 that feare God. If we consider well what the state of our life is: we shall find our selues subiect to a hundred thou­sand kinds of death, and that wee cannot treade one step, but▪ we shall be wounded. And we haue skill enough too say, that man is nothing, considering the frailtie that is in him. But in the meane while we consider not sufficiently what the malice of Satan is, who vnderpryeth vs, & pra­ctizeth all that he can against vs, to cast vs into despayre. And therefore our Lord is here minded to aduertise vs, what neede we haue to be garded by his Angells, whych 60 fight against al the assaults that Satan intēdeth against vs. For like as Sathan is an aduersarie against vs: so doth God appoint his Angels to mainteine vs, and wil haue them to be the workers of our welfare. Now, that we may the bet­ter vnderstād that which I haue touched: let vs first marke that Iob is punished here in sundrie sorts, that is to wit, in all his goods and in his children. Sathan was hilde shorte so as he could not attempt any thing againste his person, but only against his goods. This sheweth ful wel, that god had giuen thē vp into his hands, & afterward Iobs childrē also, which were as deare to him as his owne life. And ther is yet one other poynt: which is, that Iob forewent not his goods and his children all after one manner: but the Di­uell had a policie to send him diuers temptations. For he stirred him vp enemies on the one side, and hee himselfe serued to send downe lightening from the heauē & tem­pests from the ayre on the other side. Lo how this seruant of God is tormented in diuers sorts. And it might augmēt [Page 27] his griefe and trouble him yet more, too thinke thus with himselfe. How now? Not onely men are contrarie to mee, but also God himselfe fighteth agaynst me. Beholde here the crastynesse of Satan. True it is that this will seeme straunge to vs at the first push: and here we may see what hath moued some men too be of opinion, that God hath set vs downe here a certaine potrayture of pacience, and not aplayne storie or deede done. But suche men vnder­stande not how God dealeth with his seruantes according too the measure of sayth which hee hath distrybuted vnto 10 them. Howe is that? VVe are not tempted all alyke: for God hath not made vs all so strong as were requisite. There are some weakelinges, and God supporteth them. And if he chastize them, it is to humble them, to the ende they should take heede to themselues, and call vpon God more earnestly. There are other some farre more strong and stoute: and wherefore are they so? Bycause God hath powred out his spirite vppon them in much greater abundance. For (as I haue earst sayde) accordingly as God dealeth vnto vs of the strength that is in himselfe: so doth 20 he exercise vs, & he will haue our fayth tried, which thing we are sure is not agaynst our profit, howbeit that he only know wherefore he doth it. He is not bound to vs to giue vs one droppe of strength, hee may leaue vs in our owne weakenesse, too cause vs to bee oppressed and vtterly de­stroyed euery minute of an houre. For in our selues wee haue no meane too resist, sauing so farre foorth as God strengthneth vs by his grace. Yet notwithstanding (as I haue sayde) that is not all after one fashion. For the one sorte abyde weake styll, and the other sorte haue a farre 30 greater strength. And here wee see wherefore the holye men that haue beene indued with excellent graces, haue also beene much more tormented in their life. VVhich of vs hath beene so roughly dealt with as Abraham, or hath had so miserable a life as neuer to be in rest? For wee see that God commaunded him to forsake his natiue Coun­trie: and when hee had done so, hee taryed lingring in the middes of hys iourney, vntill his father was de­ceassed by the way. In the ende hee went into the coun­trye, and yet hee wyst not which way he shoulde take nor 40 whither he should go. For God vouchsaued not too tell him which was the Countrie that hee called him vnto, but hilde him as a foule vpon the water. VVhen he was come thither: some troubled him▪ othersome spyted him, and he had nothing but vnquietnesse. VVithin a while, when the men had wrought him as muche spyte as they coulde: fa­mine persecuted him, so as he was faine too get him away, and his wife was taken from him. After warde when he re­turned: he was new to begin againe, and he was faine too go to another place too seeke pasture. And yet for all this, 50 God sayde to him. Take no thought, I will giue thee this lande, and thou shalt be Lord and maister of it. Yea, but he sawe nothing. Of all this while he had not a place to set­tle in, and yet notwithstanding God promyseth too make him heire of the whole worlde. Afterwarde, while it was lykely that he shoulde haue had issue, he had none, and yet was that the thing that should haue bin his comfort. He is olde and drouping, and yet God sayeth vnto him, Thou canst haue no welfare except thou haue issue. And howe could that bee? for he is alreadie so aged, as he could not 60 well tarric for it. God hath giuen him Ismaell. But he must be banished and cut off from that house. After in the end [...] when he had Isaac according too the promise: God pluc­ked that sunne of his from him, and sayd to him, Go kill him. This is yet more than we haue heard of Iob: for if a father heare that his children be slaine with lightning, or else that some bodie hath murdered them: surely it muste needes be a great griefe to him, and hard to beare. But to go kill his childe with his owne hande, that is a thing too extreme for him to doe But Abraham must come in place againe heere. Afterwarde when God had giuen hym his sonne againe, as though he had bin raysed vp frō death: hee shewed him what maner of promise it was that hee had made vnto him. Hitherto (sayth God) I haue borne thee in hande, that thou shouldest inherite this lande. But so farre off art thou from enioying it thy selfe, or from taking pos­session of it during thy life: that thine ofspring muste bee dryuen from hence, and dwell in a strange lande vnder ex­ceeding cruell tirannie, by the space of foure hundred yea­res▪ VVe see howe God exercised his seruaunt Abraham after a straunge fashion vnaccustomed among men▪ And wherefore? For he had also strengthened him by his holy spirite, and therefore hee gaue him great and verie rough assaultes. See then howe God woorketh in those that are the excellenter sort, to the ende they shoulde bee as mir­rours and examples vnto vs to follow. And in good sooth a man shal neuer make such workemanship in a little shop as in a great one, where hee may haue stuffe and store of workemen, so as all things are well furnished and in good order. For if he haue but a small shop, hee shall not be able too doo any great peece of woorke. Euen so dooth God VVee see then howe it was conuenient that Iob shoulde be set foorth vnto vs as a patterne, and that God shoulde plague him to the vttermost, too the intent that when we compare our selues with him, euery one of vs may bee a­shamed, seeing we be not able to suffer any affliction, be it neuer so light or meane: for we be so tender as it is pitie to see it. If God sende vs any aduersitie, wee neuer consider wherein he spareth vs: but our minde is vpon our present griefe, and we will not bee comforted by taking holde of Gods goodnesse, in that he holdeth vs vp. As howe? If a man be sicke, hee taketh suche an inwarde conceyte of hys disease, that hee thinketh vpon none other thing, neyther considereth he the matter thus: God hath giuen me here many meanes too ease mee withall, I am succoured in my distresse, men haue a care of mee, I am serued and tended (as one man hath his wife, an other his children, and an other his seruantes too tende him) and therefore I see that God doth not punishe mee out of measure: I say hee hath remedies in a readinesse for him: either he hath of his own store, or else he shal be releued by some other. VVe neuer thinke vpon any of these things: but the griefe doth pos­sesse vs in such sort, as we be still chawing on the bitte too torment and rack our selues, yea & euen to be angry with God. And this is as villanous an vnthankfulnesse as the o­ther is: for when any inconuenience troubleth vs, wee must euer thinke with our selues: Alas, if my good God pitie me not, what shall become of me? I should not only endure this griefe, but also farre greater, which I haue de­serued, and God will finde meanes ynowe too punish me more: for it is sayd that he hath his rods layd vp in his co­fers, and that when it pleaseth him too bring them foorth [Page 28] agaynst vs we must be fayne to feele other maner of stry­pes at his hande than wee haue doone yet. If wee mynde such things, it is certain that in the middest of the greatest miseries and troubles that we can haue in this worlde, we shall be comforted, and feele some assuagement of oure greefes. But we do nothing at all in that behalfe, insomuch that this lesson is written in vaine. So then, let vs beare in mynd, that in the person of Iob, it is Gods will to giue vs a looking glasse, wherein to behold that if we be scourged we must not take our aduersities so sore to hart, nor be so 10 nice, as too saye, I can haue no worse than this. Let vs take good heed that we prouoke not Gods wrath in that wise, as many vnaduised persons do. But let vs bethink our sel­ues thus: Surely my aduersitie is not ouer burdensom, and that is bicause I am too tender. But what shoulde be done with me, if my God did not reache out his hand vnto me? then out of question I should not haue this trouble alone. For he hath store of other farre greater and farre more ex­cessiue. God knoweth what measure to keepe in puni­shing me, so as if it please him, he can cast me into so bot­tomlesse 20 depthes, as I shall be caried euen into hell. Ther­fore it becommeth me nowe to haue an eye to his good­nesse: and to thanke him that he hath pitied me, and spa­red me. And for the proofe hereof, beholde here Iob, who was a man as I am, and seemed too bee throughly fensed to the vttermost: and yet I see howe God hath afflicted him here, not onely in one kinde, but after diuers fashi­ons. So then, when I weigh my selfe in the balance with him, it is good reason that I should be pacient, that I shuld humble my selfe vnder the mightie hande of God, and 30 that I should applie my selfe too hys good will, desyring him to gouerne mee, and to dispose of mee as of his crea­ture that is in his hande. If we deale thus: we shall perceiue that God is euer present too succour suche as trust in him, and rest themselues vppon him. For albeeit that we see a wonderfull strength in Iob: yet verily he was a fraile man as we be. And for proofe here of, howe could hee haue bin so strengthned, if God had not lent him his hande? And is the strength that God vttered in Iob, abated at this daye? Hath God altred eyther his purpose or his nature? No: 40 Then when wee see that God hath strengthned Iob: wee come to the promises that belong not to any one man a­lone, but to all men. Lo how God sheweth, that if we bee dismayde at the feeblenesse of our owne fleshe, hee hathe where with too remedie it, if we flee too him for refuge: & that if we be beaten down, he hath wherwith to streng­then vs, yea though wee were otherwise altogither forsa­ken. Seeing then that God offereth vs remedie in suche wise, whereby too relieue all our feeblenesse: let vs not doubt, but that as he hath vphild his seruant Iob, so wil he 50 worke in vs also at this day. For his meaning is nothing else than to seale, vp his promises which are common to al men, and too giue vs assurance and experience of them in the person of one man, to the ende wee should not doubt but he will be as good as his woorde. Therefore let vs not alledge this excuse. Lo I am a man. For why? VVas not Iob a man? was not Abraham a man? was not Dauid so to? And whereof came it that they resisted temptations? O, yes. But they were ayded. And is not God at this day the same he was then? is hee chaunged since that tyme? 60 Is it his minde too ayde but a three or foure? VVhen he sayd, I will be your fortresse and bulwarke, and I will stick to you in all your needes, ment he it but to Iob, to Abra­ham, and to Dauid? ment he it not to his whole Church? So then, vnlesse wee will charge God with vntruth, wee must boldely conclude, that like as he assisted Iob, so will he also assist vs. But what? when wee bee destitute of the grace of Gods holy spirite: that proceedeth of our owne naughtinesse, by cause we regarde not the good turne that he is readie to do vs when he giueth vs his promises: and that although he preuent vs, seeking nothing but to vtter his power in mainteyning vs: yet notwithstanding, we shut the gate agaynst him. And so we well perceyue too what intent this story is written vs, that is to wit (as I haue sayd already) that we might knowe howe God afflicteth those that are his: and there withall vnderstand, that hee forget­teth not too succour them at their neede, and that accor­ding to the greatnesse of their necessitie, the remedie is alwayes redy in due season. Furthermore wee haue here a godly recorde, that afflictions are not alwayes signes that God hareth vs. If we haue not this beliefe, it is impossible that we shoulde be pacient in aduersitie. For it is not for naught that Saint Paule sayth, we ought too haue comfort through pacience. If a man comfort not himselfe in God, though hee shewe neuer so great and inuincible courage, yet is not the same to be called pacience. For he is not pa­cient as he ought to be. It is but the pacience of a lumbard as we say in the prouerbe: that is to say, it is pacience per­force and against oure will, as a mule chawing vpon hys bit. True it is that suche as are of that sort, woulde faine make themselues constant, they woulde in no wise bowe, and they say, see the wicked fortune, but what thoughe, wee must for all that be constant. Here ye see what the pa­cience of the vnbeleeuers is. Although they bee renow­med in the worlde for courageous and stout fellowes: yet ceasse they not to lift vp themselues agaynst God, and to finde fault with him: and to bee short, euery of them wyll needes cleare himselfe. I know not (say they) why this is happened too me, but if it bee for that fortune is agaynst me, or for that God is idle and hath no minde of things, or rather else for that mans state is suche. And so in the meane while, suche manner of men ceasse not too haue their hearts full of venim. But God will haue vs pacient after another manner, that is to wit, hee will haue vs rea­dye too endure all thinges, assuring oure selues that good and euill proceede from the hande of him. Hee wyll haue vs too abyde his chastizemente, desyring nothing but too be gouerned by hym, and renouncyng all oure owne affections. And thoughe it seeme troublesome too vs, hee wyll haue vs fyghte agaynste oure owne wicked lustes, and too resyste them in suche wyse, as hee alone maye continue oure maister: for it is not possible that we should haue that pacientnesse so franke and free in vs, if wee take not occasion too comfort oure selues in God. And howe wyll that bee? It behoueth vs too bee well assured, that when God scourgeth vs, hee purposeth not oure destruction, but rather procureth oure wel­fare. For as for hym that imagineth and deemeth God too bee bente agaynste hym: hee can not but fall intoo some griefe and anguishe of mynde, yea and euen in­to some frenzie to play the sauage beast, and to lift vp him selfe agaynst God. Can wee loue God when wee persuade [Page 29] our selues that he seeketh nothing but to vndoo vs, and to destroy vs? So then it is very necessarie for vs to be fully resolued, that when God punisheth vs, it is not a tokē that he hateth vs, nor that he holdeth vs for his enemies: but rather that he by that meane procureth our saluation. And here we see how that (as Sainct Paule sayth) our victorie consisteth in taking holde of this loue of God in Iesus Christ, so as we be throughly persuaded, that God hath ad­opted vs to be his children: for if we haue that principle, we shall not be dismayd with any affliction. VVhy so? for 10 sith that God loueth vs, we shall neuer bee confounded: and so little shall our afflictions hinder our welfare, that they shal turne to our furtherance, and God will worke in such wise, that our saluation shall be aduanced by the mea­nes therof. So then, seeing that Iob who was beloued of God, and was one of the excellentest men that euer were in the worlde, hath bin so grieuously afflicted: Let vs as­sure our selues, that if God do now and then suffer vs too abyde ouer hard and painfull aduersities, yet ceasseth hee not to keepe vs still vnder his protection, and to loue vs, 20 and of very loue to prouide for vs the things that are good and profitable. But wee must come too that which is set downe here, that is to wit, that God punished Iob, not only in his goods, but also in his children. This is to be marked well. For sometimes he that sheweth himself stout in some one kind of temptation, wil by and by be quayled in some other. As for example: There may be some man which in such wyse despizeth the goodes of this worlde, that if hee haue bin verie riche, and afterward be sore impouerished: ye shall not see him shrink, but continue stil in good quiet, 30 and he will say: well, I haue bin riche, but it was Gods will to chastize me: I am bereft of al my goods and substance, God be praysed for it. A man would thinke that this man is so constant, as it shoulde seeme hee hath no feeling of his aduersitie. Beholde the great vertue of him. Yea but if hee bee assayled on the otherside, so as there happeneth some newe temptation to him: yee shall see him so en­combred, as hee hath no meanes too comfort himselfe. Then is it not ynough for vs too be pacient agaynst some one kynde of aduersitie, but we must withstand all trou­bles. 40

And here wee see also why our Lorde exerciseth vs in diuers maners: which is a thing to bee marked aduisedly. For after that God hath sent vs some aduersitie, and wee suppose our selues to bee escaped from it: wee thinke it straunge to see an other mischiefe come backe againe in the necke of it. This I say is verie harde too our imagina­tion. But God hath good reason too quicken vs vp so by diuers temptations, too the ende oure pacience maye shewe it selfe as I haue sayde heretofore. Nowe if a mans 50 goodes bee deare too him: much more precious must his children needes bee. And here we see also why it was our Lordes will, that this should be the last tydings, as though Iob had beene set here vppon the racke. VVhen a man is layde vpon the racke, his tormentes are continually in­cresed more & more, vntil they be come to the vttermost, that they can no more. Satan vsed the like policie wyth Iob. For when hee caused woorde too be brought him: Beholde, thine Oxen and thy Shee Asses are takeen a­waye by the Sabeans, and Robbers are come and haue 60 slaine thy seruants: then was it as if hee had fyrst put the corde to him. VVell, here wee see the man layde vppon the racke. VVhen one came and tolde him: Beholde, fire is falne downe from Heauen, and hathe consumed thy cattell: it was as if a man shuld haue hanged a great weight at his feete, to encrease his paine, and too put him too the more griefe. But see the extremitie that came in the ende when one brought him word of the death of his children. Then let vs learne that when wee haue scaped some one aduersitie, which we thought to be ouer heauie and ouer­hard to suffer: God is able too send vs another, that shall farre exceede all that wente afore. And why is that? For Sathan preaceth vppon vs on the one syde, and God gy­ueth him leaue so to doo, to the end aforesayde: which is, that we should passe through such tryall, to the intent that God might be glorifyed in vs, and that we might haue so much the greater cause to yeeld him thankes: when he shal haue deliuered vs from the assaultes of suche an enemie, and so mightie as Satan is. Sometymes also he doth it for our hardnesse sake. VVhen he seeth that we be dull vpon the spurre, and that we be ouerslowe and restie: hee must needes pricke vs so much the more roughly: according as we commonly say, A rough horse must haue a rough ry­der. And so haue wee nothing here in the example of Iob, but to marke that which I haue touched alreadie. But here is also that whiche I haue spoken of afore, namely that Iobs temptations were diuers in an other respect. For the robbers had caryed away his goodes and cattell, lightning from heauen had burnt vp a greate part of them, and a greate tempest of wynde had ouerthrowen the house where hys children were, and they were slayne vnder it. Although his enemies had come and caryed away his cat­tel, and that in the end they had broken into his house, & vpon his children: all this had not bin so hard and strange a matter as when it is sayd, that the lightning fel from hea­uen, & that a mightie boystous wind had killed his childrē. For in that cace Iob was prouoked too say, what a thing is this? Men are agaynst mee, and God hath made himselfe mine enemie. For from whence commeth this lightning of the ayre? From whence come these hideous windes. It is sayd that the windes are Gods messengers to execute his commaundements as though they were Heraulds It is sayd, that the fire of heauen is as it were a signe of his pre­sence. Iob therfore might haue concluded thus: I see how God warreth against me on the one side, and men on the other, and there is neyther heauen nor earth with me, but all is agaynst mee. Alas, whither may I goe? Herevpon hee might haue bin altogither plunged in dispayre. VVee see then, that when the temptations are so diuers, we be much more troubled. And experience also sheweth, so as eue­ry man may feele it in him selfe. For if we be tormented but after one sort, yea though the same bee euen too the vttermoste, yet doo wee still conceyue some hope. But when one man persecuteth vs on the one syde, and an o­ther ryseth vp agaynst vs on another syde, and the nūber of our enemies encreaseth, so as we be layd at on all sides, & it seemeth that god is against vs too, then can we no lō ­ger holde out, and we quite quayle (as they say) like poore soules that be past all hope. Nowe when we see that this befell vnto Iob: let vs marke it well that we may take pro­fit by it: assuring our selues that God wyll also through­ly trye our say the and constancie by diuers temptations. [Page 30] VVhen men trouble vs or doo vs any harme: it seemeth to vs that God doth vs wrong, if hee auenge vs not in­continently, so as we woulde haue euen heauen to bend it selfe agaynst our enimies to reuenge the iniurie that they haue done vs: and we consider not a whit howe it is God that tryeth vs in that wise, and that hee knoweth what is profitable and expedient for vs better than we our selues. By the waye, a manne might demaunde heere, howe it happened that fyre came downe from heauen too burne vp Iobs cattell. For the diuell hath not the lightning and 10 tempests in his power: wee graunt him no such souerain­tie, as to haue dominion in the ayre to rayse whirlewynds and tempests at his pleasure. The answere herevnto is ea­sie: howbeit that this matter shall be handled more fully in the next sermon. Neuerthelater, let vs mark, that although the windes be Gods heraulds to execute his will, and that the lightning haue like nature: yet the Diuell woorketh by them, when God vseth his seruice, as hath bin decla­red heretofore. Then let vs think it not strange, that God should giue the diuell such a libertie, as to be able to rayse vp lightnings, whirlewindes and tempestes. For hee is 20 not able to doo it as often and as much as hee himselfe li­steth: but God serueth his owne turne by him, as it plea­seth himselfe. Thus yee see the question assoyled, so as yee neede not to maruell that the diuell hath raysed vp suche a tempest and rage of foule weather, as too beate downe a house, or that hee hath styrred vp the lightning of heauen, that is too witte, so farre foorth as God per­mitted him, specially seeing God directed him too exer­cise the fayth and pacience of his seruaunt. And heere­withall on the other syde wee haue also too marke, that 30 Iobs pacience was so muche the more vertuous and com­mendable, in that hee fell from suche heighte, and in that hee seemed too bee so well fensed: and yet notwith­standing ceassed not too blisse God euen when hee was vtterly forlorne. This (I saye) is woorthie of singular commendation: for wee knowe that suche as are in pro­speritie forgette themselues. I saye, not onely that the worldlings and suche as thinke not at all vpon God, but also that the faythfull whiche haue walked in the feare of God all theyr life long, yea and euen they that 40 keepe still in the same mynde, are ouerseene when they haue all things at will, so as they forget themselues, and knowe not themselues any more. Lette vs marke what happened to Ezechias. Although hee were wholly gyuen to serue God and too doo his owne duetie: yet notwith­standing, when hee sawe himselfe aduaunced aboue or­dinarie, hee sent no more for the Prophete Esaye, nor medled any more with seeking councell at Gods hande, but did all things after his owne fansie, and magnifyed himselfe soo muche, that hee prouoked Gods displeasure 50 in the turning of a hande for shewing his ryches vainglo­riously, in so muche that the hande of God was fayne to fall verye roughlye vpon him, bycause of his follye and ouerweening, wherewith hee was caryed awaye. And this is hee that Dauid meeneth when he sayeth, I sayde in my abundance or prosperitie I shall neuer bee remoued. Dauid knewe well howe hee had bin aduaunced by God, and hee neuer darkened his grace: but rather his minde was, that it mighte bee had in remembraunce too the 60 worldes ende, that God had drawne him vp from the dung of the cattell, and settled him in the state of the kingdome. Hee magnifyed this, his will was, that this shuld be spoken of after his death, he vaunted not himself of his nobilitie, he chalenged nothing to himselfe. And yet for all that, when God had stablished him in his kingdom, so as he saw himselfe in rest: hee began to aduaunce him­selfe, and sayde hee had brought all things to such a point, as hee shoulde neuer bee more remoued. But Dauid she­weth what we bee when we bee at our ease, namely, that we bee sotted in the sayde folly, as it seemeth vnto vs that God will neuer change our estate when we be in our plea­sures and iolities. Lo what we haue to marke here: name­ly that there was a wonderfull strēgth of mind in Iob, con­sidering how he resisteth the said temptation so sodein and so great, and not only one temptatiō, but as many as came vpon him altogither at one blow, and yet we see how hee outstoode them. A little afore, he had bin in such prospe­ritie, as it might seeme that all men had fauoured hym: there was not that man that dydde not magnifye hym. Too bee short, Satan himselfe sayeth, it shoulde seeme that God hilde him in his lappe. Hee is in thy hande (sayeth Satan) and thou preseruest him in suche wise, as it should seeme thou makest a cockney of him. Herewith­all wee seehowe hee is handled in the turning of a hande, which thing might haue bin a verye hard matter for hym. So much the more then are we warned not too ceasse too looke well to our selues when God sendeth vs any pros­peritie. For it is certain that if Iob had not oftentymes bin waked by this trumpet, to saye, who am I, what is my e­state? hee had bin vtterly confounded, as soone as God had afflicted him. VVherefore let vs take heed to walk in feare and trembling, chiefly when wee see that God sen­deth vs any wordly prosperitie. For then is the tyme that the diuell watcheth narrowliest to surprize vs, and to cast some temptation before vs that we neuer thought of. Thus yee see what wee haue to marke vpon this sentence, where it is sayd, that at the time when Iob was so well set­tled, that he seemed he had so many bulwarkes, as no euill could touche him: then in one momente both lighnings from Heauen, and a whirlewynde of the ayre, and his eni­mies stripped him out of al that he had, so as he was brou­ght to vtter extremitie, sauing his person which God had reserued still to more greeuous temptations. But for the residue, let vs returne to the sentence which I haue tou­ched alreadie: that is to wit that we know what the rage of Satan is agaynst the faythfull. VVee haue seene here­tofore how God holdeth him shorte, saying Thou shalt not touche the person of Iob, and herewithall wee see with what furiousnesse hee hath proceeded. Let vs now consi­der the meanes which he hath to torment vs. For looke how many infirmities we haue, looke howe many kindes of aduersityes there are in the world, looke how many o­uerthwart things there be against vs: so many are the sharp dartes that Satan hath euer in a readinesse agaynst vs, and so many woundes and deadly strypes is he able to giue vs, if God prouide not otherwise for it: seeing that the diuell hath continually suche weapons, and that we on our side are altogither naked. I pray you what shoulde become of vs if God did not remedie it? So much the more therfore haue we cause to render thanks to our god, seeing we per­ceyue that Sathan can doo no more than hee giueth him [Page 31] leaue to doe, and therewithall we haue neede also too call vpon God continually, and to say, Alas Lord, if we be not vnder thy protection, what shall become of vs? VVe bee sure that thou chastizest vs for a time: but therwithall thou shewest vs thy fatherly goodnesse, in that thou sufferest vs not to be vtterly rooted out, cōsidering the outrageous­nesse of the enemie with whom we haue to doo. For shul­dest thou giue him the brydle agaynst vs, we must needes be deuoured sodeynly, euen as one poore sillie sheepe, a­mong an hundred thousand woolues. VVe see then how 10 we ought to kepe good warde and watch, and too stande vpon our guarde, to pray vntoo God that he suffer vs not too be left vp for a pray vnto Satan. For if Satan durst be so hardie as to offer battell to the Sauior of the world, ac­cording as we see how our Lord Iesus Christ was assailed: wee may be sure he will be more hardie too runne vppon vs. And therfore let vs take the armour that God hath gi­uen vs to resist him withall, which is his worde, whervnto Saint Paule sendeth vs, when he meaneth to arme vs tho­roughly agaynst all the temptations of the worlde and the 20 diuell. Then let vs receyue that which God giueth vs, that wee be not negligent to helpe our selues with the meanes which he putteth into our hands, but that we may succour our selues at our neede. Thus wee see what wee haue in summe to remember concerning this lesson, if wee will take profite by that which is shewed vs here in the exam­ple of Iob, wayting till the residue be set out more at large.

But let vs fall downe before the face of our God, with acknowledgement of our offences, praying him to make vs vnderstand thē better, yea euē in such wise, as when he afflicteth vs, wee may assure our selues it is for our sinnes and offences, and therewithall knowe that it is his will to mortifie vs to the worldward, and to drawe vs continual­ly to himself, by making vs too passe through afflictions, which must be so much the more sweete and amiable vnto vs, whē we see how they tēd to our welfare. And further­more that he wil giue vs the grace to be so mortified, as we may desire nothing but to bee subiect in suche wise to his obeysaunce, as we may neuer swarue from it, but perse­uer in it more and more, euē vntil he haue drawne vs into eternall rest. That it may please him too giue thys grace not only vnto vs, but also to all people and nations. &c.

The seuenth Sermon vpon the first Chapter.

WEe can well saye that Pacience is a great vertue, as it is in deede: and yet there be verye fewe that knowe what this worde Pacience meaneth: whereby a man maye iudge, that wee bee not verie hastie too be pacient, and to haue the vertue that we esteme so much. But God perceyuing such carelesnesse in mē, mindeth to set before our eies the thing that is so need full for vs: for if we be not pacient, our fayth must needes 40 vanishe away: for she is not able too mainteyne hir selfe without it. And forasmuch as it is so, Gods will is that in the middes of the miseries of this worlde, wee shoulde al­wayes haue a quiet heart, and bee so well assured of his goodnesse, as the same may make vs mery and contented, and we may boast our selues agaynst Satan and all our e­nimies. And how were that possible, if we looked no high­er than the worlde, ne considered not that although our estate be miserable in the opinion of the flesh: yet ought we to be contented with it, seing that our God loueth vs? 50 And this present Text is as excellent as any in all the ho­ly Scripture too shewe vs what this woorde Pacience im­porteth. And it behoueth vs to bee taught it, if wee will haue God too acknowledge vs for paciente in oure af­flictions. VVe commonly say, a man is pacient, although hee haue no poynt of true pacience in him. For whosoeuer suffereth aduersitie, him doo men call pacient. But by the way let vs holde this for a rule, that to be pacient, it beho­ueth vs to moderate our sorrow. If there be any aduersitie it must bee assuaged by considering that God ceasseth not 60 to procure our welfare continually, and that we ought too be subiect vntoo him, and that it is good reason he should gouerne vs according to his good pleasure. Lo here wher­in pacience sheweth it selfe. But there is nothing better nor more behouefull, than too looke vpon the glasse that is sette before vs here. VVee haue seene that Iob might haue bin ouerwhelmed with the report of so manye euill tydings. But it is sayd, that he rose vp and rent his clothes, and polled his heade, and caste himselfe vpon the grounde to humble himselfe afore God. Here wee see, first of all that such as are pacient, are sure of some griefe, so as they feele great sorrowe and anguish of hart: for were we as a block of wood, or as a stone, it were no vertue at all in vs. Is that man worthy too be praysed, which hath no feeling at all of his aduersitie? VVee see sometimes a poore mad­man laugh and scorne the whole worlde, yea euen when he is at deathes doore: but that is bicause he hath no fee­ling of his miserie. This therefore deserueth not to be ta­ken and esteemed for a vertue, for it is rather a blockish­nesse. The brute beasts haue sometime no feeling, yet are they not pacient for all that. So then let vs marke, that this worde Pacient, or Pacientnesse betokeneth not that mē shoulde become blockishe, so as they should haue no hea­uinesse at all, nor be combered with any griefe when they feele aduersities: but the vertue is when they can mode­rate themselues, and holde suche a measure, as they cease not to glorifie God in the middest of all theyr miseryes: nor bee so ouercombred and swallowed vp with sorrowe and anguishe, as to quaile altogither: but fight against their owne passions, vntill they maye bee able too frame them­selues too the good will of God, and too conclude, as Iob [Page 32] doth here, and finally to say, that he is righteous in all re­spects. And now let vs see what wee haue to marke here, where it is saide, that Iob rent his garmente, and shore hys head: for such fashions were customable in the East coun­tries, according as we knowe that there were mo ceremo­nies in those countryes, than are in these colde countries where we dwell. For when there happened any thing that might moue men to great trouble: they rent theyr garments in token of sorrowe. Marke this for a speciall poynt. And lykewise in that countrey where men were 10 wont to weare long heads: they polled themselues when they mourned, like as on the contrary part, where men vse to poll their heades, they let their heare growe when they make any sorrowe. Therefore Iobs rending of hys garment, and his polling of his heade, are tokens of the heauinesse that he conceyueth here. For it is certaine that he did it not vpon any hypocrisie, as oftentimes they that meane to counterfeit, do disguise themselues, too the ende that men should thinke them too bee in great heauinesse, when they ceasse not to laugh in their hearts. Iob vsed no 20 such hypocrisie. Let vs assure our selues then, that when he tare his garment and shore his heade, he was full of ex­treme anguish and sorrowe: and that when hee cast him­selfe to the grounde, the same was another lyke recorde thereof. But it seemeth that Iob gaue brydle too his hea­uinesse, which were a fault to be condemned. For we know that men are wont to be but too excessiue and inordinate in their passions. For though they restreine and represse thēselues as much as they can: yet ceasse they not to passe measure: and there is nothing more hard, than to mode­rate 30 a mans selfe in such wise, as wee may keepe rule and compasse: we see that men cannot make mery, excepte they be ouer mery. Sorrowe and heauinesse is a passion yet farre more headdie, carying men awaye wyth farre greater force than gladnesse doth. And therefore we haue cause to stande vpon our guard, as oftentimes and as long as God shall sende vs any aduersitie. For it is the thing wherein we are wont to ouershoote our selues most. And here it is sayde, that Iob rent his garment. It seemeth hee ment to pricke himselfe forwarde to bee more sorrowfull 40 than he was: for the man that beholdeth himselfe so defa­ced, is astonished at himselfe. And afterward whē he came to his eare: a man might saye hee had as it were soughte helpes to sharpen and increace his griefe, and that it was as much as to strike the spurres into his owne sides. And this (as I haue sayde) may seeme woorthie to be condem­ned. But first we must vnderstand, that the scripture pur­poseth here to expresse, that the sorrowe of this holy man was so great and so vehement, as he was not able to staye himselfe from vsing the ordinarie fashions, yea euen to 50 the tearing of hys garments, to shew that he felt such an­guishe as had wounded him euen too the bottome of hys hart. This is it that the scripture ment to expresse. But by the way, although men ought to stande vpon their guarde that they be not swallowed vp of sorrowe when they bee afflicted: yet notwithstanding, when God sendeth vs ad­uersitie, it is meete that we shoulde thinke vpon it. For the common fashion of putting awaye all griefe is starke naught: and yet for all that wee see howe men haue falne into it: insomuch that when they haue ment to haue pa­cience, 60 they haue quenched the consideration of theyr missehaps, thrust them farre off, and chased them quite a­way: and to be short, haue labored to be so brutish, as they might not know nor discerne any thing at all. But cleane contrarywise, when God scourgeth vs, it is not to giue vs blowes on the head with a beetle, to the ende wee shoulde be astonished and cast in a swound: but his mind is to in­duce vs to thinke vpon our miseries, as how? For besides that we ought to call our sinnes to remembrance and too craue pardon for them, and to bee so much the warer af­terwarde to walke as it becommeth vs: we are instructed also what our life is, to the ende we should not haue an o­uerliking of it, nor be puffed vp with vanitie or presump­tion as we be: but rather acknowledge the bond which we stand bound in to our God for vsing vs so gently as to ca­ry vs as it were in his lappe: and finally, that forasmuch as we see he hath a care of our life, wee shoulde looke a great way afore vs, that is to say, keepe on our way still too the euerlasting kingdom wher as is our true ioy and rest. VVe see then that God ceasseth not too bee mercifull vnto vs when he sendeth any affliction vnto vs. For he doth it to the ende that by trying what is in vs, we also might knowe what our estate is. Moreouer it is good and profitable, that the faythfull, when God afflicteth them, shoulde enforce themselues to thinke, who am I? what am I? and where­fore am I thus afflicted? I say it is meete for them to think vpon all these things. For we see how Iob could rend hys garments and sheare his head without offending of God. Not that he intended thereby to cast himselfe into ouer­great heauinesse: but all his doings tended to humilitie, like as also the same was a signe of repentance among the men of olde tyme. For if God sent any plague or warre a­mong them: they clothed themselues with sackcloth, and cast dust vpon their heades. VVhy did they so? It was not to feede the euill sorrowe, whereof saint Paule speaketh and saith that it is after the manner of the worlde (for we must eschue that fault:) but for another sorrowe whiche he affirmeth to be godly: which is, when men acknowled­ging themselues to be wretched sinners, doe come before their iudge and there condemne themselues, and shewe that they be worthy to be cōfounded. For he that clotheth himselfe with sackcloth, and casteth dust vpon his heade, witnesseth that he hath not any thing wherof to glory, but that he must holde his mouth shut, so that (in cace as if he were already buried) he is faine to say, I am not worthy to go vpon the earth, but it is meete that the earth should be vpon me, and that God should cast me so lowe, as I might be trampled vpon with mens feete. Thus ye see howe Iob behaued himselfe. VVhen hee sawe how God called him to lowlinesse, he was contented to frame himselfe to hys good will, and for the same cause rent his clothes and shore his head. Hereby we perceyue (as I haue touched al­redie) that pacience is not without griefe, and therfore that it behoueth Gods children too bee sad, and to feele theyr owne sorowes: and yet for all that not ceasse to haue the vertue of pacientnesse, when they resist their owne passi­ons, in such wise as they conceyue no hartburning agaynst God, nor passe measure in sorrowing, nor kicke agaynst the spurre, but rather giue glorie vnto God, as it fol­loweth immediately in the texte, That when Iob did cast himselfe vnto the earth, he did it to worship God. For true it is, that the woorde whiche is sette heere, signifyeth Too [Page 33] incline or bowe downe a mans selfe. But the meaning of it is, that he humble himself before God to do him reuerence. VVee see many cast themselues to the ground, who for al that ceasse not to rage, in such wyse, as if it were possible, they would mount aboue the cloudes to giue battell vnto God. And we see some also caryed away with rage, bicause they cannot rushe against God as they would do. But cō ­trariwise Iob did cast himselfe to the earth, of purpose too worship God, hauing a speciall eye vnto him to humble himself before his high Maiestie. For when we feele Gods 10 hand, it is to the intent we should do him more reuerence than we haue done afore. Surely if God handle vs gently, it ought to moue vs to come to him, according as he allu­reth vs by his doing. VVherfore vseth he that great good­nesse but of purpose to draw vs vnto him? But forasmuch as wee bee so loth to come to him: he is faine to summon vs, & to shew what authoritie he hath ouer vs: like as whē a prince seeth his subiect slow to do his dutie, he sendeth his officer to him to summon him. So also God perceiuing that we passe not of comming vnto him, or rather that we 20 come not to him with so willing and earnest affection as were requisite, prouoketh vs and summoneth vs. Iob ther­fore knowing what is the ende and true vse of afflictions, did cast himself to the ground, of purpose to do reuerence vnto God, and to say: Lord, it is true that I haue serued & honored thee heretofore, and of all the tyme that I haue flourished and bene in my chiefest tryumph, I haue had a pleasure to do thee seruice. But what for that? I haue not knowne myselfe inough, and now I see what my frailtie is, and how that all of vs are wretched creatures. And there­fore 30 my Lord, I come nowe to do mine homage newe a­gaine to thee, seeing it pleaseth thee to afflicte mee in this world. My Lord, I willingly yeld my selfe vnto thee, and I desire nothing but to put my self as a subiect into thy hand howsoeuer the world go. Thus much concerning this say­ing, that Iob did cast himselfe too the ground, of purpose to worship God. And nowe let vs come to that whiche is saide, that is to wit, how Iob acknowledged what men are, Naked I came out of my mothers wombe, and naked (sayth he) I shall returne againe. VVhereas hee nameth his mothers 40 wombe, hee meaneth another thing: that is too witte, the wombe of the earth, who is the mother of all things. Or else as a man pinched at the heart, hee vttereth not his words to the full, but as it were cutteth them halfe off, ac­cording as we see that such as are in extremitie of sorrow, expresse not their wordes to the full. Neuerthelesse, this protestation is cleere inough: that is to wit, that Iob ment to say thus: Very well, then must I be faine to return in­to the earth, euen in the same plyght that I came oute of my mothers wombe. True it is that a man maye take this 50 saying two ways: First as a generall sentence: Behold how men come naked into the world: and when they passe out of it they come too the same point againe: they brought not their ryches, nor theyr honoure, nor theyr pompe, nor their pleasures with them, and they must be fain to go away into rottennesse, and the earth must receiue them. But the other exposition is more agreeable: namely, that Iob applyed the sayde sentence too hys owne person, as if he should say: I came naked out of my mothers womb, and it hath bin Gods pleasure to enrich me for a tyme, so 60 as I haue had great heards of cattell, a great houshold, and a goodly sort of chyldren, and to be short, I was gloriously decked with the benefits and blessings which God had be­stowed vpon me. But now it is his wil that I shal go hence starke naked: it is he hath enriched me with al these thin­ges, & now he taketh thē away again, to the intent I should returne into my fyrst state, and dispose my selfe to creepe foorthwith into my graue. And this sentence is well wor­thy too bee marked. For Iob coulde not make a better proofe of his pacience, than in determining too bee starke naked, syth it was Gods good pleasure that hee shoulde bee so. True it is that men haue fayre excuses, as that they can not force nature, but that (spyte of their teethe) they muste bee fayne to returne naked too theyr graues. And euen the Paynims haue sayde, that there is not any thing but deathe, whiche sheweth howe small a thyng man is. VVhy so? For wee haue a gulfe of couetous­nesse in vs, so as wee coulde finde in our heartes to swal­lowe vppe the whole earth. If a man haue plentie of ry­ches, of Vyneyardes, of Meddowes and possessions: that suffyseth him not, God muste bee fayne too create newe worldes for vs, if hee mynde too satisfye vs. And yet bee wee once deade, wee muste haue no more ground than oure owne lengthe, wherein too rotte and consume awaye to nothing. So then, death sheweth what wee bee, and what is oure nature: and yet neuerthelesse yee shall see many striue against that necessitie. They make them gorgeous Tombes, and they will haue triumphant fune­rals. It should seeme that suche men coulde finde in their heartes to resist God: but they can not attayne to theyr purpose. And truely suche is the generall state of man. But as for vs, it becommeth vs too suffer paciently the losse of our goodes and ryches, when so euer wee bee be­refte of them: I say, it becommeth vs too suffer God too strippe vs out of all, euen to oure bare and naked skynne, and to prepare oure selues to returne to oure graue in the same state. Beholde (I saye) wherein wee maye proue oure selues too bee pacient. And this is it that Iob ment in this sentence. Also as ofte and as long as wee wante the goodes of this worlde, or indure hunger and colde, or bee nipped with anye aduersitie, and haue no reliefe: let vs be thinke vs of oure byrthe, and let vs consyder our selues, bothe what wee bee, and whence wee come. For men abuse the fatherly care that God hathe of them in prouiding them the thinges whiche they haue neede of. True it is, that we ought to haue this lesson wel imprinted in oure hearte: namely, that God wyll not haue vs too wante anye thing, nor hathe put vs in this worlde wyth­out mynding to nourishe vs there. But yet muste wee alwayes acknowledge that the same commeth from else­where than [from our selues] and that we may not thinke wee haue the thinges in our owne right, which wee holde of the free goodnesse of our God. If a man should fynde mee of his owne free coste, and say vnto mee, come day­ly too mee, thou shalte haue thus muche wyne, and thus much breade, and I will intertaine thee, how beit that I will not bynde my selfe too thee, but gyue thee it freely: If I woulde herevpon holde plea against him, to bynde him at whose hande I ought to begge euery daye, and at whose hande I receyue all my substaunce: or if I make a rente of that whiche hee gyueth mee of hys free lyberalitie, shoulde it not bee a verye heynous vnthankefulnesse? [Page 34] I shoulde deserue to be spitted in the face. And therefore muche more are wee bounde to receyue Gods benefites with all modestie, assuring our selues that he oweth vs not any thing, and that in as much as wee bee poore, it becom­meth vs to repayre vnto him too begge at his endlesse li­beralitie euery day. So then, when soeuer wee bee dri­uen to any necessitie, lette vs haue recourse backe (as I haue sayde) and examine, from whence came I▪ Euen out of my mothers wombe, starke naked, and a poore and wretched creature: I was not able too helpe my selfe, nor 10 too ridde mee of the pouertie wherein I was, so as I must needes haue perished altogither, if I had not ben suc­coured by others: so it pleased God to foster mee, and to intertayne mee euen too this houre, and too gyue mee of his gracious benefites without number. And therfore if it please him now to scourge me, it is good reason I should beare all paciently, seeing it commeth from his hande. Thus yee see what wee haue too marke vppon that whyche Iob sheweth vs, in saying, Naked I came out of my mothers wombe, and naked I shall returne agayne too my 20 graue. Fynally, when God gyueth goodes intoo our han­des, wee imagine that wee shall possesse them some long tyme, and that the ownership of them shall contynue with vs, and that wee shall be so accompanyed wyth oure ryches, as they shall goe with vs too oure graue, and that they shall neuer departe from vs. But lette vs not make suche accompte of them: for that were but too de­ceyue oure selues. But contrarywyse, lette vs assure oure selues, that if it bee Gods good pleasure to take away the goodes that hee hath lente vs, whither it bee to nighte 30 or to morrowe, wee muste bee readye too forgoe them, and that hee dothe vs no wrong to bereaue vs in one mi­nute of an houre, of all that wee coulde get during oure whole lyfe. As concerning the resydue, Iob leadeth vs yet further, in saying, that God had gyuen, and God had ta­ken awaye, and that the name of the Lorde was blissed there­fore. VVhen hee sayeth, that God had gyuen, hee she­weth howe it is good reason, that God shoulde haue the disposing of the thinges that hee hathe put intoo oure handes, seeing they bee his. For when God sendeth vs ry­ches, 40 hee releaseth not his owne right, that hee should no more haue the soueraintie which hee ought to haue as the maker of the world. For this worde Maker importeth that hee hath made all things in suche sorte, as it is meete that all power and souerain dominion should remain vnto him self. And albeit that men possesse their portion of it, accor­ding to the portion of goods which he hath giuen them in this world, yet it is meete that he should stil continue lord and maister. Iob therefore knowing this, submitted him­selfe wholly to Gods good will. And it is the thing that 50 all of vs confesse to be most rightful, notwithstanding that in the meane whyle there is not any man that is willing to frame himselfe thereafter. And for proofe heereof, if God giue vs leaue too ioy a two or three dayes in any be­nefite of his: wee thinke hee doth vs great wrong if hee take it from vs againe, and wee grudge agaynste him for so dooing. And what meaneth this? It is the same vn­thankfulnesse that I spake of euen nowe: namely that when God hathe once shewed himselfe lyberall to vs of his owne free goodnesse: wee are of opynion that hee 60 ought neuer too fayle vs what so euer wee doe. Lo here a sentence common ynoughe in talke, howbeeit so yll practised, as a man may well see that it is vnderstoode but of a very fewe. So much the more behoueth it vs to con­sider what is meant by thys saying, The Lorde hathe gyuen, and the Lorde hathe taken awaye: that wee may know what maner of authoritie the Lord hath, to giue vs the enioying of his benefits, and also to take them away from vs euery minute of an houre at his pleasure. And heere we see why Sainct Paule exhorteth vs that forasmuch as the shape of this world passeth away, and all the things therin do glide and vanishe awaye: wee shoulde possesse as if wee possessed not, that is to saye, we should not haue our mynds tied to them, as it is saide in another place, that we must not settle our selues vpon the vncertaintie of ryches, but when God shall haue bereft vs of all that he gaue vs, wee must be al­ways ready to say with Iob: very well, thou O Lord hast vsed thyne owne right, thou hast gyuen and thou hast ta­ken away at thy pleasure. Thus yee see what is the effecte of this streine: namely, that as often and whensoeuer wee thinke vpon the goodes of this worlde, wee must alwayes beare in mynd, that we hold them all of God. And vpon what condition? Not in feesimple, so as he should pretend no more title to them, nor bee maister of them any more: but vpon condition that if it please him to put them intoo oure handes, hee may also plucke them from vs when hee thinkes good. Let vs vnderstand then, that wee be so much the more bound to him, when he causeth vs to enioy some benefite of his for a daye or a moneth, or for some space of time, and that we must not thinke it strange if he bereaue vs of them afterward, but haue recourse to the said know­ledge which I haue spoken of, namely that God dothe e­uermore holde such a superioritie ouer vs, as hee may dis­pose of hys owne as hee lysteth hymselfe. If it bee law­full for mortall menne too dispose of their goodes as they liste themselues: ought wee not to graunt it much more to the lyuing God? Seeing then that God ought to haue this maistership, not onely ouer the thinges that wee pos­sesse, but also ouer oure owne persons and ouer our chyl­dren: let vs humble oure selues afore him, to submit oure selues wholly to his holy will without gainsaying. Yea but for all that, there are verye fewe that yeelde so muche ho­nor vnto God. True it is that all men will easily saye how it is God that hath gyuen them all that they possesse: but what for that? They chalendge all too them selues and vaunte them selues as it were in spyte of him. And what is that? I praye you is it anye better than flatte mockerie? Yea verelye it is too grosse an hypocrisie when after wee haue protested to hold all things of God, yet notwithstan­ding wee meane nothing lesse, than that hee shoulde haue the disposition of them, or that hee shoulde chaunge anye thing, but wee woulde haue him let vs alone and set vs at free libertie, as if we were separated from him and exemp­ted from his iurisdiction. This is as muche as if a manne should say, O, I am well contented to acknowledge suche a one for my prince: I wil doe mine homage and alegeance vnto him: howbeit so as he enter not into my house, so as hee come not too demaunde anye thing at my hande, so as hee trouble mee not. The worlde coulde not beare with such a vilanie: and yet neuerthelesse we see howe men dallye with God. And what is it that wee meane by this confession, that wee holde all of him, and in the meane [Page 35] whyle will not abyde that hee shoulde touch any thyng? VVee see then how the worlde doth openly playe mock­holyday with God: and yet that it becommeth vs alwayes to follow that which is shewed vs here: that is to wit, that forasmuche as God hath gyuen vs that which we possesse, he may call it backe againe and withdraw it from vs when he will. But yet that which is added byandby after (name­ly that the name of God shoulde be blissed) importeth more. For heerein Iob submitteth hym selfe in suche wyse vntoo God, that hee confesseth him to bee good and iuste, not­withstanding 10 that he be scourged so roughly at his hande. I haue sayde that this importeth more: bycause that euery man may graunt all power and soueraintie vnto God, and he may say, well, seeing he hath gyuen, hee may also take. But in the meane whyle hee will not acknowledge that God dealeth iustly and by good reason: for ther are many who when they bee scourged, doe blame God of crueltie, or of ouergreat roughnesse, so as they can not reserue vn­to him this right of his to withdrawe that thing which hee hath giuen them, nor consider (as I haue sayde afore,) that 20 they possesse their goodes with condition, that they maye be stripped out of them to day, or to morrowe. There are very fewe that haue this consideration with them, to rest quietly vpon it, and to confesse that there is nothing bet­ter than to submit all things to Gods Maiestie, and to ac­knowledge that if he should let vs follow our owne sway, there were no way with vs but confusion: and that if hee gouerne vs according to his will, all will bee to our profit and welfare. Lo wherevnto it behoueth vs to come. And also we see there is very muche imported in this sentence 30 when it is sayde, Blissed bee the name of the Lorde. For wee must not onely picke out the words: but also consider of what mynde they proceede, and that they be spoken truly and vnfaynedly. For howe is it possible that wee shoulde blisse the name of God, if wee doe not first acknowledge him to be rightuous? But hee that grudgeth against God as though he were cruell and vnkynd, cursseth God: bi­cause that as much as in him lyeth, hee lifteth himselfe vp against him. He that acknowledgeth not God to bee his father, and himselfe to be Gods chyld, ne yeldeth recorde 40 of his goodnesse, blisseth not God. And why so? for they that tast not of the mercie and grace that God sheweth to men when he afflicteth them: must needes grynd their teeth at him, and cast vp and vomit oute some poyson a­gainst him. Therefore to blisse the Lordes name, importeth as much, as to persuade our selues that he is iust and right­full of his owne nature: and not only that, but also that he is good and mercyfull. Lo here howe we may blisse Gods name after the example of Iob: that is, by acknowledging his Iustice and vprightnesse, and moreouer also his grace 50 and fatherly goodnesse towards vs. And here we see also why the text addeth for a conclusion, That in al these things Iob sinned not, nor charged God with anye vnreasonablenesse. VVorde for worde it is thus: Iob dyd not laye afore God or put vpon God any vnreasonable thing: and it is a maner of speaking well worthie to bee marked. VVhereof com­meth it that men martyr them selues in suche wyse when God sendeth things cleane contrarie to theyr desire: but for that they knowe not that God doth all by reason, and that he hath iust cause to do so? for had we it well printed 09 in our hearts, that all things which God dothe are groun­ded vpon good reason: it is certaine that we woulde be a­shamed to encounter him as we doe: considering (I saye) how we knowe that he hath iust occasion to dispose of all things in such wise as we see. Nowe then, it is purposely sayde, that Iob imputed not any vnreasonable dealing vn­to God: that is to saye, that he imagined not God to doe any thing that was not iust and vpright. Marke this for a speciall poynt. But it behoueth vs to marke, that in these wordes (vnto God) there is verye muche implyed: for we consider not how horrible a matter it is to talke of Gods workes after suche sorte as wee doe. If God sende vs not what so euer wee wyshe, wee fall too reasonyng wyth hym, and wee holde plea wyth hym. Not that wee will seeme too doe so: but the deede it selfe sheweth that it is so neuertherlesse. VVee haue an eye to euerye blowe, saying: Howe commes this to passe? But of what mynde is this spoken? Euen of a venemous heart, As if a man should saye, This matter shoulde haue gone other­wyse, I see no reason why it should be [...] and so in the meane whyle, God is condemned among vs. Beholde howe menne rushe without theyr boundes: And what do they in it? It is all one as if they shoulde accuse God to bee either a t [...]nt, or a brainlesse person that seeketh no­thing but to bring [...] to confusion. Lo what horrible blas­phemie there followeth euery blast of mens mouths, and yet there be very few that consider it. But yet it is so great a mater as it hath pleased the holy ghost to teach vs, that if we mynd to giue glorie vnto God, and to blisse his name as becommeth vs, we muste be fully persuaded, that God doeth not anye thing without reason. So then let vs not charge him, nother with crueltie nor with ignoraunce, as though hee did things of spyte or at randon: but let vs ac­knowledge that in all poynts and in all respects he proce­deth with wonderfull iustice, exceeding great goodnesse, and infinite wisedome, so as there is nothing but vpryght­nesse and equitie in all his doings. And true it is that here remayneth one point more to debate: that is to wit, howe Iob acknowledged GOD to bee the taker awaye of the things that he was spoyled of by the theeues, whiche see­meth a very strange thing vnto vs. But for as much as this time will not serue to declare it nowe: wee will reserue it till to morrow. It shall suffice to shew you, that if wee bee afflicted, wee muste not thinke it happeneth withoute rea­son, but rather that God hath iust cause to do it. And there­fore when wee be troubled and greeued, we must haue re­course vnto him, and praye him to graunt vs the grace, to know that nothing befalleth vs in this worlde, but by his ordinance: yea and to be assured, that he disposeth things in such wise, as all turne continually to our welfare. And when wee haue this maner of knowledge, it will make vs to beare paciently the afflictions that hee sendeth vpon vs. Also it will serue to humble vs before him, and that when he hath made vs to tast of his fatherly goodnesse, we shall desire nothing but to gloryfye him by all meanes, as well in aduersitie as in prosperitie.

Now let vs fall downe before the presence of our good God, with acknowledgement of our faults, praying hym so to brydle vs, as we may not ouershoote oure selues in our vayne imaginations, but rather that we knowing how all our benefit and welfare lyeth in him, may come to him too seeke it, resting oure selues wholly vpon his mercie: [Page 36] That when he hath once made vs to tast of it, wee may be so fully persuaded of his loue whiche he beareth vs, that although hee cause vs to walke in many troubles and ad­uersities in this worlde, yet wee maye neuer ceasse too cleaue faste too hym continually, nor too walke in feare and obedience vntoo hym, vntill hee haue rid vs out of this mortall bodye, and oute of this imprysonment and bondage of sinne wherein wee bee, too gather vs vp intoo his heauenly glory, where we shal haue no let, but that we maye reioyce in our God as partakers of his glory and of his goodes. That he will graunt this grace not onely to vs but also, &c.

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

I Haue declared heretofore howe the Di­uell beeing Gods mortall enemie as hee is in deede, is fayne for all that, to yeelde obedience to his maker, to whome he is 30 subiect, not that he doth it willingly, but by force. In so muche that although the diuell be so sore inraged as he is, to anoy and destroye the whole world: yet notwithstanding whatsoeuer he attemp­teth, or whatsoeuer he can deuise and practise, he is able to bring nothing to passe, without the will of God. And like as Satan is hild in awe, so also are the wicked men of the world. True it is that they passe their bounds as far as they can, and they bear themselues in hand, that they can with­stand God, and there wanteth no good will in them to do 40 it. But yet in the meane while God accomplisheth his own will by thē, so that they be as tooles wherwith he worketh and serueth his own purpose. And this poynt is very well vttered to vs in the confession that Iob maketh, when he saith that God, (who had giuen him the goods that▪ he pos­sessed) had also taken them away from him. For it is cer­tain that Satan was the doer of al, both in raysing the hor­rible tēpest, and in spoyling Iob of his substance, & in kil­ling of his children. VVherfore is it then that he imputeth these things vnto God? Specially seeing wee haue seene 50 heeretofore that theeues and robbers spoyled him of hys goodes, is it meete that God should bee vttered as the au­thour of such theeuing and robberie? It should seeme that we ment to wrap him in the sinnes of men: for we cannot excuse them that came to inuade the goods and cattell of Iob. VVe see here the theeues whom we may condemne: and yet notwithstanding Iob sayeth not, It is Satan that hath so wholly spoyled mee, or they bee the theeues that haue robbed me: but he sayth it is God that hath done it. Doth Iob blaspheme God in saying so? No. For God allo­weth 60 his saying as we haue seene alreadie, that he charged not god with any vnreasonable dealing: He hath confessed that God is rightuous and full of equitie, and hath glory­fyed him as meete was: and yet neuerthelesse he saith flat­ly here, how God was the dooer of the things whiche the theeues dyd, and that the Dyuell was a doer of them too. Nowe then wee see heere, howe God is euermore soue­raine in degree in guiding and disposing the things that are here belowe, to leade them to suche ende as hee thinketh good. And heere is no matter for vs too iudge of after our owne vnderstanding as some ouerweening persons doe, who will needes be wyse in making God and all his whole worlde subiect to their owne fansie. These are bea­stes, yea and as beetleheaded beastes as any can bee. They haue neither knowledge nor wit: and yet to purchase them selues estimation, they saye, they see no reason why God should be the doer of all things: for then should he be the authour of sin. Do they not then controll the holy ghost for speaking so? for we must needs yeld to that. And when a man hath debated the matter throughly to and fro, hee must needes come too the sayde conclusion, namely that we comprehende not the greatnesse and heigth of Gods dooings, further than it pleaseth him to gyue vs some tast of them, at leastwyse according to oure capacitie: whiche is ouersmall. None knoweth Gods workes but himselfe alone: they are a bottomelesse depe (as the scripture saith) and we haue no means to attain to them, in so muche that all they which will search them shalbe confounded, except they goe too it with all reuerence and lowlynesse. There­fore it belongeth onely vnto God to giue vs knowledge what, howe, and wherfore he doth: and therewithal it be­houeth vs to content our selues with that which the scri­pture telleth vs. And although it seeme straunge vnto vs, and we be not able to comprehende it by oure capacitie and reason: yet must we confesse that God is ryghtuous. And forasmuch as wee attaine it not: let vs tary the com­ming [Page 37] of the latter daye, at which time we shall knowe no more by parcelmeale, nor as it were in dimnesse (as Sainct Paule sayth) but wee shall then behold the things face to face which are shewed vs now as it were in a glasse. Thus then wee see an excellente Texte too shewe vs howe God guydeth and gouerneth the whole worlde by hys Prouidence. But wee haue further too note, too what purpose the Holye Ghoste telleth vs, that GOD dothe all, and that nothing can come too passe without his con­sent. It is to the ende that wee myght despise Sathan 10 and all wicked menne, when wee see them practyze and inuente neuer so manye thinges: bycause wee are sure they are not able to bring theyr enterpryses about. See then howe God meaneth to assure vs of his protection, and too shewe vs howe Sathan is so farre off from beeing mayster of himselfe too accomplishe the thing that hee would: that hee is fayne too serue Gods tourne. See­ing that the case standeth so, lette vs apply the holie scrip­ture to suche vse as this: namely that althoughe wee bee hemmed in with enemies rounde about, and be heere as a 20 sheepe in a woules throate: yet notwithstanding we must not ceasse to trust in God, and to warrant oure selues, that as long as we be vnder the shadow of his wings, we shall be sure of our saluation. Howe so? Bycause hee hath so­ueraine dominion ouer al creatures, in such sort as he hol­deth euen Satan himselfe and all wicked persons of the world in awe, & leadeth all things to such issue as he thin­keth good▪ Lo whervpon we ought to stay, that we maye call vpon God quietly, and when wee haue called vpon him, assure our selues that hee will guyde vs. And heere­withall 30 it behoueth vs to beare in mynd, that which I haue touched, that is to wit, that we become no iudges of God, for that were ouergreat presumption. VVere it not too diuelish a pryde if men shoulde not acknowledge God to be rightuous, except they could perceiue him to be so: but would haue God to humble and abase himselfe so muche us to say: wel, I see I must be accomptable to you? As for those that aduaunce themselues into such pryde, are they not al well worthy to be quite ouerwhelmed by God? Yes certesse are they. Also wee see here why Salomon sayth, 40 that they whiche are ouerinquisitiue in searching Gods maiestie too farre, and more than is requisite for them, shall be ouerwhelmed in their owne pryde, so as they shall bee confounded. Then there remayneth nothing for vs, but to haue the sayde sobrietie of praying vnto God too teach vs so much as is for our benefite and behoofe, and to receiue whatsoeuer he saith for good and rightful, with out pleading to the contrarie. Thus ye see howe we ought to proceede. But many men thinke themselues too haue gained muche when they haue founde some trifling cauil­lation, 50 to vpholde that▪ God doth not all the thinges that are doone by Sathan and by wicked men. It is commonly alledged for answere, that when wicked folke doe anye euill, God worketh not that: but onely suffereth it, and simply giueth them leaue. But seeing hee hath authoritie and power to let them: is not his suffering or permissi­on all one as if hee did it himselfe? Therfore that is but a very fonde excuse, and God hath no neede of oure lea­sings to maintayne his truth and ryghtuousnesse wythall. VVee must not finde such startingholes to stoppe wicked 60 folkes mouthes withall, which woulde speake blasphemie against Gods holinesse: but it is inough to haue that whi­che the holie scripture telleth vs. For that God not onely permitteth and giueth leaue, but also executeth his will, both by the diuell and by wicked persons, it appeareth by this, that the Scripture sayth not, Lorde thou haste permit­ted but Lorde thou haste doone: Like as where Dauid con­fesseth his sinnes and offences when God had punished him grieuously: he sayth, Lord, of whome shall I com­playne? for I see it is thy hande: and although that Dauid was persecuted by wicked men: yet he called it the hande of God. Beholde howe the Lorde himself speaketh. VVill wee bee wiser than hee? Shall we make him beleeue that he had neede of our gaye coloures, to warrante him that no man may offer him reproch? For see how he speaketh of his owne woorkes. VVhen he mynded to punishe Da­uid for rauishing Bethsabee, hee sayde vnto him, thou hast doone this thing priuilye, but I will make the Sunne too beare witnesse of it. Howe was that? VVhat was it that God would do vnto Dauid? It was that Absolom should rauish his fathers wiues, and defile them in the presence of all the people, in the sight of the Sunne. Ye see here an in­ceste, which is horrible and against nature, and yet neuer­thelesse God saith flatly, I will do it, for those be his words. VVe see then how it is not a single leaue or permission▪ but that God himselfe worketh in such wise, as the wicked must needes bee the instrumentes of his will, as wee haue sayd. And I pray you, as touching the office of a iudge, is it no more but to giue the hangman leaue to do what he list? VVhen a iudge muste set vpon an offender, and giue sen­tence according as law and conscience will beare: will hee say to the hangmā, I giue thee leaue, go do what thou wilt with this man? No, but contrarywise hee peonounceth the sentence, and afterwarde according too the same, putteth▪ the offender intoo the Hangmannes handes too doe execution vpon him. Beholde, God is the soueraine Iudge of the worlde: and doe not wee dishonour hym, in saying that hee doth but giue Sathan leaue to doe what he li [...]teth? is not this as much as to mocke Gods iustice and to peruert all order? Yes out of doubt is it. So then, let vs marke, that when the wicked runne ryot, and seeke nothing else but to put al to confusion: God is neuerthe­lesse aboue them, guyding and gouerning thinges after suche a sorte, as nothing commeth too passe without his Prouidence, nor otherwyse than hee hath disposed it. And here we see, why it is expressely sayde, that God wa­geth them whiche are caryed awaye by their owne ambi­tion or couetousnesse, too make warres, and too cause all the troubles of the worlde: and that hee entertayneth them in his seruice. For hee termeth them his seruauntes. My seruaunt Nabuchodonozor (sayeth hee.) And what maner a one was Nabuchodonozor? Firste and formoste hee was an idolater, and secondly a wicked caytife, that desired nothing but too sheade mannes bloud, and too turmoyle the whole worlde, as muche as in hym laye. There was neyther equitie nor vprightnesse in hym: and yet notwithstanding God auoucheth him to bee his ser­uant. And in what wyse? Hee muste not onely permitte him or giue him leaue: for it were a beastlynesse to talke so, and if Asses coulde speake, they woulde behaue them­selues more reasonably than those that pretend themsel­ues to bee wyse after that sort. Nowe then wee see howe [Page 38] God executeth his commaundementes and ordinances so: Yea, but he erewithall lette vs beare in mynde, that the euyll can not by anye meanes bee fathered vppon hym. Sathan muste beare the blame styll for his owne naughtynesse, and menne are reproued and condemned by theyr owne conscience whiche shall bee theyr iudge, and GOD shall bee gloryfyed in all that hee doth. And howe is that? VVee knowe that all thinges oughte too bee esteemed according to the intente and ende that men ame at. Let vs nowe consider after what sort God guydeth 10 and gouerneth the thinges that are doone heere beneath. It is true (as wee haue seene alreadye) that Sathans de­syre is nothyng else but too destroye and bryng all thynges too ruyne: But God on the other syde inten­deth a cleane contrarie ende. For all his woorkes are called iudgementes: and in so saying, the holie Scrip­ture by that one woorde alone, meaneth too take a­waye all the lewde imaginations that myghte come in oure myndes, so as this is as a marke to iustifye all the woorkes of God, that is to wit, that they be iudgementes 20 and rightfulnesse. And for proofe hereof, God punisheth such as haue offended. And who is hee that is able too pleade against him that hee doth not well? moreouer his meaning is too inure his faythfull ones too pacience, too mortifye their fleshly affections, and to teache them low­linesse. VVhat say wee too these thinges? can wee con­demne them? It is very certayne that we can not. Take me euen the wickeddest men that liue, and demaund of them whither it bee lawfull for God to chastize mennes sinnes and transgressions, or whither it belong vnto him to hum­ble 30 those that are his, too exercyse the obedientnesse of their fayth, and to tame them, to the end they may lerne to renownce the world. And they shalbee fayne to glori­fye God spyte of their teethe. Seing then that God leue­leth at that marke: it foloweth that all his works are iust and ryghtfull, notwithstanding that men do cauill against them. True it is that the wicked cease not to grunte and barke against God though they cannot byte him: but yet muste it nedes come to passe (as Dauid sayeth in the one and fyftith Psalme) that is too wit, that God shall bee iu­stifyed 40 [or founde rightuouse] in iudging. It is not with­out cause that Dauid speaketh so. For hee knewe, howe there is so ouergreat at boldnesse and naughtinesse in men, that they desyre nothing more than to lift vp themselues againste God, and to caste foorth woordes at all aduen­ture. Dauid therefore perceyuing such malapertnesse and frowardnesse in the worlde, sayeth: Verye well, true it is that the creatures passe their boundes so far and with such excesse, that God muste needes bee blasphemed and put too reproche, and his creatures become as his iudges. 50 But yet for all that, he shall be found cleere. VVhen men haue grudged their fill against him: in the ende and at the knitting vppe, his rightuousnesse will appeare spight of their teeth. Then let vs not maruel though there be mur­muring against the doctrine: for it must needes be so, and the holy ghost hath prophecied so beforehand, as we see: but let vs walke on in singlenesse of mynde, and hold our selues cōtented with that which God declareth to vs con­cerning himself. Thus we see how we ought to practise the sayde lesson. And therwithall let vs hold fast the comfort 60 that is giuen vs here, and let vs fence oure selues with it: that is to wit: that Sathan and all the wicked folke in the worlde may lifte vp themselues against vs: but yet for all that, they must passe vnder the hand of God, and execute his will. And that shall bee perforce, spyte of their teethe: but yet it shall be so, bycause God hath soueraine preemi­nence ouer all the world, and as well the diuel as the wic­ked sort are subiecte to him, and can do nothing without his consent. And here we see, why it is sayd againe, that Sa­than appeared among the children of God before hym. For (as I haue declared heeretofore) Sathan ment not too disguyze himselfe thorough hypocrisie, that hee myghte intermeddle himselfe among the Angels. But hee is fayne too appeare before God, to yeelde an accompt of his do­ings. Not that the thing is do one in some place certayne: but the Scripture speaketh so, too applye it selfe too oure rudenesse, bycause wee conceiue not howe all thinges are presente afore God, and that hee is of suche a power and preeminence, as nothing is hidde from him. VVhen this is vttered vnto vs, we must acknowledge that the Scrip­ture applyeth it selfe to oure reason, and that it teacheth vs by such meane as is most conuenient for vs, and moste agreeable to our vnderstanding. God therefore is lykened heere to a Prince that holdeth his Assyses or court, wher­vnto all men muste come before him, and there bee iud­ged. And thus yee see why it is sayde, that vpon a certayne daye the Dyuell made hys apparance with the Angelles. Lette vs marke then, that lyke as God sendeth his Angels to guyde vs, & to be ministers of our welfare, so that they bee as it were his handes, and the instrumentes of his po­wer to maynteine vs: so also on the contrarie part, he sen­deth the Diuell to vexe and torment vs. And he knoweth to what ende hee doth it. True it is that at the first we may well bee astonished, when we see not the cause why God doth this or that. But whereby shall our faith be approued and tryed, if it be not by glorifying God, and that whereas we be at our wits end, yet neuerthelesse we conclude, that all that euer proceedeth from God, is rightfull and iust, & that there is nothing but stedfastnesse in all his wayes? If we be not thus mynded, howe shall our fayth be allowed? And surely this presente storie is a goodly instruction for vs in that behalfe. For vnlesse wee consider wherefore God intended to persecute his seruant Iob: it will seeme to vs, that we haue good cause to complayne of him. How so? If God punishe wicked folke, it is well done, yea and in so doing we can not gaynesay him. But if a man walke in vprightnesse and simplicitie, why dothe God delyuer him into Sathans hande? If a man saye, O hee dothe but permitte or suffer him onely: If Sathan were so at hys owne libertie (consydering howe outrageous hee is) and that wee also were lefte vppe too the praye, shoulde wee not of necessitie bee ouerwhelmed at the first pushe? But contrarywyse, wee see howe it is Gods purpose to haue the pacience of his seruaunt made knowne by it. And al­thoughe hee haue other reasons whiche are hidde from vs for a tyme, yea euen all oure lyfe long: yet muste wee holde oure selues short, and confesse, that all that he doth is good, yea though wee perceyue not too what ende hee doeth it. So then, albeit that wee see not neyther the Dy­uels about vs, nor yet the Angels: yet must we assure our selues, that God sendeth both the one and the other: veri­ly too maintayne vs on the one syde, and too trouble vs [Page 39] on the other. And so it standeth vs alwayes on hande too knowe, that God hath iust cause to chastize vs, and that if hee ouerwhelme vs a hundred tymes a daye, we be well worthie of it: and yet that as I haue sayde alreadie, God hath not alwayes a respecte vnto that, when hee afflicteth vs: but that nowe and then it is his will that Satan should torment vs so, to the intente that wee might obtayne vi­ctorie agaynste him, and that our victorie shoulde bee so much the more honourable, as his assayling of vs hath ben more terrible. Also his meaning is to exercise vs by pra­ctise, 10 to the intente wee maye stande in awe, and not take occasion to aduaunce oure selues, nor to ouersleepe oure selues in vayne selftrust and presumption, as we haue bene wont to doe. God then wakeneth vs in such wyse, as wee perceiue, that if we were not vphyld by hym, it woulde bee too our sorowe, specially if wee were not relieued, in so muche that it woulde bee our chaunce too fall and too stumble downe at euery blowe: and therefore that it is requisite that God should put his hande vnder vs, or else our falles woulde bee deadly. Therefore it is Gods will 20 that wee should feele it. But aboue all, wee must vnder­stande, that the Angels haue a speciall care of vs to guide vs, according as God hath appoynted them too bee mi­nisters of our welfare, and committed vs to their keeping. And hereby wee see why they are called powers and prin­cipalities. In the meane whyle the Diuelles ceasse not to turmoyle and destroye all thinges as neare as they can: which thing happeneth not without Gods will, howbeit, that it be done to the ende that wee should bee wakened by them, and inured. with temptation and tryall, and too 30 the ende wee may haue so muche the greater and excel­lenter victorie when wee haue fought valiantly: and fy­nally, to the ende that Sathan may gayne nothing at oure hande, for so muche as wee bee garded with strengthe from aboue to withstande all his temptations. Lo what we haue briefly to beare in mynde concerning this sentence. But for as much as this hath bin expounded already here­to fore, I will not stande vpon it, but briefly put you in re­membraunce of that which hath bene touched. God de­maundeth of Satan from whence he came, and Satan tel­leth 40 him he hath royled ouer the whole worlde, and hath made his vagaries and outleapes rounde about it. And as touching Iob, he asketh him, Haste thou not taken heede of my seruant Iob? Heerein the Scripture yet agayne apply­eth it selfe to oure rawnesse: for God hath no neede too aske Satan. All things (as I haue sayde) are presente wyth him: howbeit forasmuche as we vnderstande not that: it is for oure behoofe too haue some suche maner of spee­ches as wee are better acquaynted with, and that GOD shoulde not shewe himselfe suche a one as hee is in his 50 owne infinite Being: (for then should wee bee swalowed vp) but such as we may conceiue him, and such as we may beare. And heerein wee see his great goodnesse towar­des vs, in that whereas wee bee not able to come vp vnto him, hee commeth downe vnto vs here, to the ende wee mighte knowe him, at leaste wyse so farre foorthe as is for oure profyte. For if wee shoulde presume to enter in­too his greate Maiestie, wee shoulde bee ouerwhelmed. If wee bee not able too looke vppon the Sunne, but oure eyes shall be dazeled: I praye you howe shall we be­holde 60 the glorye of GOD in full perfectenesse? It is impossible for vs too doe it, tyll wee bee made newe a­gaine: according as Sainct Iohn sayeth that wee shall see him as he is, when wee be become lyke vnto him. In the meane while, lette vs be contented to be his children, and too have the grace of his adoption sealed in oure heartes by the holie Ghoste: and consequently lette vs knowe him in the image wherein he sheweth himselfe vntoo vs. And thus muche as concerning that which hath bene tou­ched, namely that (as Sainct Peter sayeth) Sathan ceasseth not too goe aboute lyke a roaring Lyon whiche seeketh continually for a newe praye Seeing it is so, lette vs keepe good watche, and stande vpon our garde: For after Sainct Peter hath threatned vs in that wise: hee addeth, VVith­stand you stedfastly through faith. Hereby he sheweth vs, that we must not be afrayd although Sathan haue suche a power, and that he be called the prince of the world: I say we neede not be afrayd that he should ouerwhelme vs, so long as we be armed with faith. For we shall haue strength inough, and we shall be sure of the victorie, if we rest vpon God, and leane vnto the grace of our Lorde Iesus Christe, wherof mention is made in the tenth chapter of Iohn. The father (sayeth hee) which hath put you into my hande, is stronger than all. Feare ye not that Satan shall ouercome his maker. For God hath put vs into the handes of oure Lord Iesus Christ, to the intent that he should be the good and faithfull keeper both of our soules and of our bodies. Therefore let vs rest our selues vpon him: but yet let vs not ceasse to be still ware and carefull. Suche as are negli­gent shall fynde them selues ouertaken at euerie blowe. For as for the surenesse whiche wee haue in God, it ma­keth vs not dull, nor to forget our owne daungers, where­in wee bee: but only vpholdeth vs that wee quayle not in fyghting. But as for them that are drouzie and flatter themselues: they despise Gods ayde and relief. Our Lord sayth, I will hold you vp, be not afrayde: for although Sa­tan gyue charge vpon you wyth thundring assaultes, and that it seemeth to you that all shall goe too wrecke: yet shall ye be safe vnder me, and vnder my hande. But when he sayth so, his meaning is not that men shoulde presume vpon themselues and goe no further: but contrariwise he sayeth, Come too mee, retire yourselues vnder my pro­tection, that I maye bee your for tresse against them that deuise myschiefe towardes you: and syth we fynd our sel­ues assayled of so many enemies, it behoueth vs so much the more to knowe what great neede wee haue of Gods helpe, and that when we be vnder his protection, wee are sure, that neyther Sathau nor all the wicked menne in the worlde, can bring that thing aboute whiche they haue en­terprised agaynst vs. Let vs marke then howe the diuell is painted out liuely vnto vs, and that when the holie ghost sayeth, that hee ceasseth not to keepe his courses and cir­cuites about the earth, it standeth vs on hande to keepe al­ways sure watch, and to be euermore awake of purpose to pray vnto God, and too haue our recourse vnto him, and also to arme our selues more and more with faith, that we may enter into the fielde of battell to fyght couragiously, vntill suche time as God graunte vs to enioye the victorie that he hath promised vs. And whereas it is sayde heere of Iob, that God questioned with Sathan about him special­ly: it is a token (as I haue declared alreadie) that euen in those dayes hee had very fewe fellowes that serued God [Page 40] purely. And heere we see why it is precisely sayde, that hee withdrewe himselfe from euill. For all was full of corrupti­on, and it was nothing else but an ouerflowing of iniquity. If there had bene good store of rightuous menne in the world, and that Iob had had many like himselfe, that had giuen themselues to serue God as hee did: God had not spoken of that one man alone: but heere it is sayde ex­pressely of Iob, Hee hath not his matche or his lyke. By this then wee bee warned, not to marre our selues when wee bee among wicked persons: and that though wee see 10 the whole worlde sette vpon mischiefe, and turned vpside downe, wee must not take example thereat, to suffer oure selues to be caried away, but keepe vs still in right obedi­ence vnder the guidance of God, beseching him to stren­gthen vs with his holie spirite, that our heeles be not trip­ped vp by the stumblingblockes which wee see, and which the Diuell casteth afore vs to thruste vs out of our waye. Seing then that Iob liued after that sort in all soundnesse, notwithstanding that all the corruptions of the world wer rife at that time (for all was corrupted:) Let vs mark, that 20 although things be neuer so farre out of order, wee must not giue our selues libertie to doe euil: but wee muste haue an eye vnto God, and bee throughly setled in him, and walke as it were in his presence. For wee see what re­corde was giuen to the holie fathers that liued rightuous­ly: that is to wit, that they regarded not what men did, to saye, I shall haue leaue to do as much as they, I will bee no better than my neybours: but they could saye: Be­holde, God seeth vs howe wee walke in this worlde, and therefore we must behaue our selues as if we were before 30 him, and we muste haue our eyes fastned and settled vpon him. I haue tolde you heretofore what the qualities and tytles importe whiche God gyueth here vnto Iob: name­ly, that firste hee had the sayde substantialnesse or sound­nesse of hearte, for that is the true foundation wherevp­on wee must grounde our selues. Admit wee haue all the vertues of the worlde, so as wee bee praysed and honou­red of all men, and that wee seeme to bee very Angels: yet shal all our whole life be but dung and stark filthinesse be­fore God, vnlesse the sayd fountaine of the heart be pure 40 and cleane: for according therevnto shall our workes bee esteemed. Therfore let euery man enter into himselfe, and searche his owne conscience: for we may be wel liked of men, & almē may be wel contented with vs, yea and they maye clappe their handes at vs: and yet wee shall be ne­uerthelesse curssed afore God, if there be any hypocrisie in our hearts: or if we be not purged cleane from all dissi­mulation, so as there may bee no doublenesse in vs, nor two heartes at once, as the Scripture sayeth in an other place. Nowe when we be so mynded to serue God: our 50 lyfe also will be answerable therevnto, and we shall walke as it becommeth vs. VVe see diuers that woulde fayne bee taken for the ryghtuousest folke in the worlde. But what? their verie life sheweth the contrarie: They are menne of so good behauioure, as it is a woonder too see them: yea with full mouth. But with full eyes, with full eares, full feete, and full handes, they bee fullye Dyuelles incarnate, and deadely▪ plagues too infecte the whole worlde. So then, let vs marke well▪ that the sayd sound­nesse muste bee matched with honestie and vpright dea­lyng, 60 so as wee maye bee conuersante among menne, without anoying anye man: indeuoring too helpe oure neybours, and shewing the friendlinesse which God com­maundeth vs. Here we see wherein we shewe our sound­nesse: and this is the true touchestone whereby God pro­ueth vs. Like as golde is tryed either by the touchstone, or in the furnace: euen so our soundhartednesse sheweth it selfe by our honest and vpright dealing, when wee lyue among men without annoying them, and without desire to drawe other mennes goodes vnto vs, beeing voyde of erueltie, voyde of pryde, aud voyde of vayneglorious­nesse: And, contrarywise beeyng courtuouse too helpe euerie man, pitifull too succoure suche are in necessi­tie, and diligente too imploye our selues according to the abilitie that God gyueth vs. And like as it behooueth vs to walke vprightly and faithfully with our neighbours: so behoueth it vs also to feare God. For it were no reason that men should haue their right and dutie, and that God in the meane while should go without his. For it is he that we must begin at, according as he is highest in degree. So then we must in such wise apply our selues to the seruing of oure neighboures, as in the meane time God bee not forgotten. And this is a thing well worth the marking. For somtimes shal we see an outward coūtenance of vertue in men, so as a man would saye, they bee Petie Angelles, and no man can fynde faulte with them: But what for that? They regard not God, but rather despize him. Therefore it is not without cause that God purposing heere to com­mende his seruante Iob, matcheth these two things toge­ther, namely that he had liued vprightly among men, and also that he had the sayde deuoutnesse, that is too witte, a true mynde too worship the liuing God. And yet for all this, he dwelled here in the worlde among many corrup­tions. Now if we consider the soundnesse wherein he ly­ued: we be ouerlazie but if we resist all the euils where­with we be inuironed. It is sayde, that Iob withdrewe him selfe from euill: and therefore let vs not thinke to serue God without trouble, for wee shall be prouoked to doe e­uill on all sides. How then shall we walke as it becom­meth vs. It behoueth vs to indeuer to withdraw our selues from euill, yea euen from the euill that is within vs. If the euill were but neere vnto vs, yet woulde it stande vs on hand to be heedefull in withdrawing our selues: for if we smell any stinche, in continently we turne awaye our face. And I pray you when Satan seeketh to poyson vs, and all is full of infection, haue wee not good cause to withdrawe oure selues? But (as I sayde) the euill is within vs, it is as a burning ouen: and looke howe many wicked lustes there bee to carye vs awaye: so many aduersaries are there too the will of God. All the whole nature of man (sayth Sainct Paule) is nothing else but enmitie agaynst God. Therefore it behoueth vs to be the more carefull to put this doctrine here in vre, that is to wit, of withdrawing oure selues from euill. And howe shall we withdrawe oure selues? Firste of all let vs take heede of oure selues, and of our wicked af­fections, which serue to turne vs aside from God. Then afterwarde let vs beware of leude persons, who are as it were fyrebrandes to set the mischiefe more on fyre: and these are mortall plagues. Nowe then, when wee see so muche iniquitie, so muche loosenesse, and so muche out­rage in the worlde, that vices haue their full scope▪ what is to bee done? Let vs withdrawe our selues, and lette vs [Page 41] shunne occasion, according also as Sainct Paule alledgeth the same recorde, saying: VVithdrawe your selues, and [...]ee farre from Babylon, you that carrie the Lordes ves­sels. Hereby Paule meaneth, that after we be once bap­tized in the name of our Lorde Iesus Christe, it behoueth vs to bee holie both in body and mynde, and to bee gyuen wholly vnto God, and dedicated to his seruice: whiche thing can not bee doone, but by withdrawing oure selues from the defylementes that maye corrupt vs. So then lette vs eschue occasions of euill. And when wee see the 10 worlde so ouerflowed with all vice, let vs aduisedly with­draw our selues, and fasten our eyes vpon God, who ma­keth vs holy. And nowe oure Lorde addeth a tytle which hee vsed not afore: that Iob kepte still his soundnesse. Here­in oure Lorde commendeth his constancie, whiche was not apparant vntill such time as hee had beene wounded to the quicke. Iob had heretofore bene a man that fea­red God, hee had bene sounde, hee had had the sayde substancialnesse that I spake of, and hee had had the fore­sayde honest and vpright dealing in his conuersation with 20 his neyghbours. Truely it was verye much for hym too haue so many goodly vertues: but yet it was not knowne that he had such constancie in him, as to holde out in his soundnesse. But nowe is Iob bereft of all his goodes, and hee hath loste his children: and yet for all that hee blis­seth the name of God, acknowledging that hee ought too liue vnder condition that if God giue him goodes too vse, and afterwarde take them from him againe, hee ought to prepare himselfe too nakednesse and myserie, and not kicke against him that hathe all power and authoritie. 30 Lo heere the inuincible constancie that was knowne too bee in Iob, whiche heeretofore had had no suche tryall. And heereby wee see, that it is necessarie for vs to be▪ affli­cted, and that although wee fynd it harde and paynefull at the first sighte, yet is it behoouefull for vs. And why so? For wee thinke not vpon Gods helpe, as becommeth vs, vntill wee haue trauelled thorough many daungers, and that it hath bene our chaunce to get the vpper hande ouer all temptations. So then▪ lette vs marke well, that lyke as God hath told vs, that Iob kept stil his soūdnesse, notwith­standing that he had ben sore persecuted: so also must we passe by the same gate: that is to wit, we must be in con­tinuall readynesse to serue God, and to giue oure selues wholly vnto him, notwithstanding that wee bee tryed in diuers sortes. And wherefore? Euen to holde still oure soundnesse. VVe see then howe it is needefull that euerie one of vs should be so exercised, to the ende that on the one syde wee may knowe what neede wee haue of Gods helpe: and that on the other syde our say the maye be the better tryed, and the power of the holie Ghost shewe and vtter it selfe the better in vs, by getting the vpper hande in the temptations and battelles, that are put vnto vs by Satan. God then graunt vs to bee armed aforehande with the sayde heauenly vertue [of constancie] to wythstande all incounters vntill we haue the full victorie, when wee shall be gathered into the ouerlasting rest of the heauen­ly kingdome.

But let vs cast our selues downe in the presence of our good God, with acknowledgement of our faultes, besee­ching him to make vs feele them better, to the intent that in crauing pardon at his hande, wee may be rightfull sory and displeased with oure selues for them, and that there­withall wee may bee so forestrengthened by him, and by his holy spirite, as the diuell may not be able to gayne a­ny thing at our handes, but that wee may get victorie a­gainst him, against the whole worlde, and against all oure fleshly affections. And so let vs all saye, Almightie God and our heauenly Father. &c.

The ninth Sermon, which is the second vpon the second Chapter.

WE haue to marke heere, that whē God hath withdrawne his hande from vs, wee must prepare oure selues too suffer muche greater miseries than wee haue escaped. 50 For we see after what maner god proceedeth, when hee afflicteth his seruantes. If they be but No­uices, so as they bee not acquainted with the suffering of aduersitie, he spareth them, like as wee would not laye so great a burthen vpon a litle chyld, as vpō a man. God then hath a regarde of our ablenesse to beare, and according as we be practized with the induring of troubles, so sendeth he them to vs smaller or greater. But when we be once as it were inured with them, then may he the better lay full 60 lode vpon vs: for hee hath also giuen vs wherewith to beare it out. And we see how he speaketh to Peter, saying that at such time as he was yong, he was lefte at his owne ease and rest: but when thou art olde (sayth hee) an other shal gird thee, thou shalt be tyed and bound, and thou shalt be haled whither thou wouldest not. VVe see then what a regarde God hath to hold vs vp, while we be yet tender: and that afterward when he hath made vs strong, hee sen­deth vs more greeuous and heauie afflictions, for as much as vse ought to haue strengthened vs alreadie aforehand. This hath bene shewed in the person of Iob, to the ende that euery of vs might receiue instruction by it for hym­selfe. Right harde things were they vnto Iob, that he was spoyled of his goods, that he lost his children, and that hee was brought to pouertie: But it was an other manner of thing when Satan smote him in his body, so as he was full of paynefull botches, whereof a man coulde not tell the [Page 42] kinde, sauing that it was as one whole Leprosie: yea and the holy scripture sheweth vs, that of necessitie the disease must needes haue bin extreme. Lo how he is heere, as it were, cast out of mens company: euen he who had here­tofore bene honored of all men, is heere now as a rotten carion, in so muche as hee is like to fall in peeces (as yee would say) in his owne stinch, and to endure the extre­mest payne in the world: for suche sores coulde not bee without great burning, which tormented him euen to the vttermost. Then see we heere, that this later miserie was 10 farre more excessiue than all the miseries that had happe­ned vnto him afore. And this is it that Satan mente also, when he sayde▪ yea, will not a man alwayes quitte skinne for skinne? or will he not giue his owne childe for hys raunsome, so he may scape him selfe? He that hath saued his owne life, thinkes still he hath gayned muche, and al­though he haue lost all, yet hath he wherewith to comfort him selfe, and to assuage his sorrowe. Beholde the suttle­nesse of Satan, which hee groundeth vppon the nature of man. Truely thys poynte was not founde in Iob: but yet 20 the case so standeth, as all of vs are enclyned to be of that mind: namely that our lyfe is so precious vnto vs, as it is more easie for vs to beare all the residue, than the mis­chaunces that light vpon our owne persons. But so the case standeth, that we see heere an inuincible constancie in the seruant of God. For as he continued in hys sound­nesse when God punished him in his goodes and chil­dren: So also did he the like when he was persecuted so roughly in his body, that hee had not one whole place in it, but was full of matter, and in extreme greefe and tor­ments: 30 but how soeuer the world went, he ceassed not to blesse God. Then if God graunt vs to escape some one in­conuenience, let vs followe the counsell that I haue gy­uen afore, and learne too dispose our selues too the suf­fering of three or foure moe, whyche shall bee greater and excessiuer than the firste. And it is good reason that GOD shoulde encrease the weighte of oure burden, according too the strength that he hath inabled vs with­all. For in so doing, hee hath an eye to oure welfare. Spe­cially it behoueth vs to marke well this circumstance, 40 that Iob had not any long respite betweene the continuall growing of his miseries vppon hym. God do the often-times gyue vs some respite, that when hee hath tryed our pacience by some aduersitie, wee may haue laysure to take breath agayne, and to assuage the griefe and hea­uinesse that wee haue endured, and then afterwarde God sendeth vs some other heartsore: but heere hee layd on stroke vpon stroke. For assoone as Iob had bene visited after one sorte in hys goodes, wee see him afflicted im­mediatly in another. VVhen the robbers had made cleane 50 riddaunce of all his great cattell, the lightning came from heauen too consume the rest: His children dyed, as if the hande of God had bene their enemie, and by and by after he was plagued in hys owne person. Heere was inoughe too haue ouerwhelmed Iob, notwithstanding that he had a wonderfull stoutnesse in him. But it was Gods wyll to worke after suche a manner in hym, too the intente that euery one of vs when wee bee afflicted, shoulde con­sider that God ceasseth not too bee our father still. For hee neuer forsooke his seruaunt Iob, althoughe hee 60 were come too suehe extremities. And when wee suffer but the one halfe, yea or the tenthe parte of that whyche he endured: shall wee bee excused if we murmure? Nay rather, haue wee not cause too thanke God for regar­ding of oure infirmitie, when hee punisheth vs but ac­cording too that whyche he seeth vs able too endure? And what letteth that wee shoulde not bee afflicted as much as Iob? Is it for that God hathe not so muche au­thoritie ouer vs? or is it for that Satan is become more gentle nowe a dayes? VVe bee sure that the rage of our mortall enemie Satan is the selfe same it was, and that hee is of the same mynde still that hee was then, and that he keepeth still his accustomed nature, that is too witte, to bee as a Lyon roaring with open mouthe to swallowe vs vp. If God gyue hym the brydle, wee bee sure we shall endure as muche or more than Iob. But our afflictions are meane and sweete, if a man compare them with the afflictions that are spoken of heere. Ther­fore let vs conclude, that God sheweth hymselfe curte­ous and very pitifull towardes vs, seeing we be chastized so gently at his hande, and that hee keepeth suche a mea­sure as we bee not racked too the vttermost, nor he vseth so greate and excessiue rigoure as wee see heere in the person of Iob. Furthermore it is heere shewed vs, howe men oughte too renounce themselues, that they may gyue them selues wholly ouer vnto God. But as long as a man standeth in his owne conceyte (yea euen though hee bee well accustomed to serue God,) it can not bee but hee shall rather goe backward than forwarde. For proofe whereof, hee that standeth in hys owne conceyte, delighteth also in his owne pleasures, and in his owne ease, and hee desireth to haue all his owne commodities, and all that his lust leadeth him to. But God meaneth too handle vs cleane contrarywise? How is that? Is it for that God delighteth to trouble vs? No: but bycause it is be­hoofefull for vs to be so tamed and brought lowe that we may shewe the subiection which wee oughte to yeelde vnto God. If God should frame himselfe to our will in the things that he sendeth vpon vs: a man could not well discerne what it were to be obedient. But when he hand­leth vs cleane contrary to our appetite, and that we bee so subiect vnto him as we holde all our affections vnder hys brydle, to the ende to frame ourselues to his lure and too yeelde him the honor of gouerning vs, yea euen after hys owne good will as he listeth to dispose of vs: therein wee shewe that we are obedient to him. Thus we see what is declared to vs in this text. And we see how Iob is fayne to fighte against all hys owne affections, to bereeue hym­selfe of them, and to hold himselfe as a prisoner▪ for other­wyse hee shoulde leape out of his boundes, he should lift vp himselfe against God, or at leastwise hee shoulde fall intoo such anger, as hee shoulde do nothing but storme within himselfe, so that God shoulde haue nother credite nor superioritie in him. Then let vs take example at Iob, to resist all our affections and to bring them vnderfoote, if we intende to serue God. For it is impossible that hee should haue the ful vse of vs til we become to that point: that is to witte, till wee renounce ourselues, and that we set not so much store by oure lyfe, but wee can better finde in our hartes to yeelde our selues subiect too hym whose wee are, and too whome it becommeth vs to de­dicate our lyfe, than to be so giuen to our owne commo­ditie [Page 43] and ease. True it is that we may well desire God too assist vs and to sende vs what so euer is meete for vs. But▪ yet therewithall wee must holde vs at this stay: namely that hee may do what he knoweth to be good: and that though it be agaynst our appetite, yet hee will graunt vs grace to frame our selues vnto him, and too folow hym throughout whither soeuer hee call vs. And that is the thing which we haue to practise all the time of our lyfe. VVhen a trade, occupation or handicraft is hard, we must haue the more time to learne it, and it hath the more cun­ning 10 belonging to it. This lesson here is hard for vs too learne, yea and ouerhard (say I) for vs to put in vre. True it is that we can well ynough confesse, how it is good rea­son that God should bee chiefe Mayster and reygne ouer vs, and that wee should not striue against him: but when it commeth to the deede doing, there be very fewe that demeane themselues thereafter. Therefore let vs all the time of our lyfe learne to remember the sayd lesson and to inure our selues to it, vntill we haue profited in it as we haue neede to do. But for asmuch as it shall bee hand­led 20 more at large heereafter: now I will no more but glaunce at the thinges as I passe by them. Lette vs come to that which is added in the text: that is too witte, that Iobs wife commeth to him to prouoke him too de­spayre. Howe nowe? (sayeth she) Continuest thou yet still in thy singlenesse? Blisse God and dye. The Diuell findeth meanes ynow to incomber vs, without hauing any bel­lowes to quicken vp the fire. For wee know there is so great sturdinesse in our nature, as it is pitie to see it. In steade of quiet submitting of our selues vntoo God and 30 vnto his holie spirit and will as we ought to do, wee con­ceyue wandering imaginations, and there is not any of vs all, which hath not as it were a whole storehouse full of such dotages in his brayne, where through he is as it were made drunken, according as we knowe that all the lustes of our fleshe are enemies against God. So then, there is none of vs which ouershooteth not himselfe, though wee haue no intycers to prouoke vs agaynst God, or to drawe vs vnto despayre. To be short, though Satan take no in­strumentes without vs to deceyue vs withall: hee shall 40 finde ynow within our owne persons. Our enemies are already within vs. For (as I haue sayd) all our wauering fancies, are vtter enemies to God: and all our affections are armed agaynst him, to make vs striue against his pu­nishments when he sendeth them vnto vs. Therefore it was a dubble warre vnto Iob, when besides the possibili­tie of being tempted in himselfe, hys owne wife prouoked him to despaire: for that was the full measure of al mise­rie. But God permitteth it to happen to his faithful ones, and that inespecially when hee purposeth to trye them 50 to the quicke. And this lighted not vpon Iob alone. But wee see it most of all in Dauid: yea and wee see it also in our Lorde Iesus Chryste. Beholde heere two mirroures wherein God mente to represente the said kind of temp­tation vnto vs. For one of the greeuousest complaintes that Dauid maketh, is that he was mocked, for puttyng hys trust in God, in somuche as hee became a laughing­stocke to euery man, and men bleared out their tungs at him saying: O see la, he bare himselfe in hand that he sate in Gods lappe: he called him his protector, his buckler, 60 and his fortresse: he bragged of his calling vpon hym, and of his resorting to him for refuge: and too bee shorte, it seemed that God shoulde neuer haue forsaken hym▪ and now a man may see howe hee hath esteemed him. All the miseries that Dauid endured, were not so hard to disgest, ne wounded him so deadly, as these reproches that men offered hym. And verely Satan seeth how he holdeth vs as it were by the throte, when hee hath once wonne thys poynte at oure handes. For hee standeth not skanning whether hee may pricke vs and wounde vs in the arme, or in the legge: but hee commeth righte to the hearte, and to the throate of vs when hee hathe once doone so muche, that wicked folke fall a mocking of vs, as thoughe wee hadde trusted to God in vayne, and were disappoin­ted of the hope that were wayted for at hys hande. VVe see then that our faythe goeth too vtter wrecke, if wee gyue place to any suche temptation. And looke what befell vntoo Dauid, the same was accomplished in oure Lord Iesus Chryste. Therefore it behoueth vs who are hys members, too bee fashioned lyke vnto hym, and that the same likenesse be fulfilled in our persons, and that we put our selues in a readinesse to resist when we indure ad­uersities, and when wicked persons come too sting vs by scoffing at our faith, of purpose to cast vs intoo such de­spayre; as our hartes myght misgyue vs that God is a­gaynste vs, and that we be cut short of the trust that wee reposed in him, when we finde not the succoure that wee looked for at his hande. Let vs arme ourselues agaynste suche▪ temptation, that we quayle not vnder it. True it is (as I haue erst sayde) that it is a right harde temptation to ouercome: but we see what is written heere of Iob. Is not he that vphild him, strong ynough too helpe vs also, that we may not quayle? Neuerthelesse we haue heere an example, how that after Satan hath tormented vs and that wee haue bene visited bothe in body and goodes and in all things els: to knit vp the matter withall, wee muste bee fayne to bee mocked, and to haue our fayth assaulted. And thys cannot bee done, but the name of God must bee blasphemed: and therefore wee muste needes bee grieued and sorie at the heart, when that happeneth. For when the vnfaythfull skorne vs as reiected of God, they blame him of vntruthe as thoughe hee had beguyled vs▪ and therefore it muste needes greeue vs and torment vs. But how soeuer the worlde goe, let vs not faynte for all that: but let vs call too remembrance what hathe happened vntoo Iob and vntoo Dauid, and what Iesus Chryste hath shewed vs, to the ende wee may not thinke it straunge if wee bee fashioned like vnto his image. For heere wee see vpon what condition God hath greffed vs into the body of his sonne, so as he is the generall patrone of all the faythfull, as Saincte Paule declareth in the .viij. too the Romanes. But let vs nowe consider what is im­ported in the sayde temptation, which Iobs wyfe brin­geth, saying: Dost thou yet hold still thy singlenesse? As if she had said, what gaynest thou by seruing God? For thyne intent in seruing him, hath bene to bee supported by him, that hee shoulde haue lyked well of thee, and that hee shoulde haue shewed by his dooyngs that hee is thy fa­ther: and thou seest howe hee is an enemie to thee, and persecuteth thee. So then thy soundnesse booteth thee nothing at all. Lo heere what hir conclusion is: As concerning that whyche followeth, namely Blisse God and [Page 44] dye: it is expounded in diuers maners. For we haue seene how this word Blisse, is somtimes taken to Curse. And that custome, (that is to saye, that manner of speaking) serueth to teach vs to detest blasphemie againste God, as a thing that ought not to be named. Then are we done to vnder­stand that to grudge againste God, or to spite him, or too cast foorth any words that may sound to his dishonor, is so detestable a thing, as we must euen shudder and quake at it: according as wee see that when Sainct Paule spea­keth against whoredome and other villainous loosenesse, 10 and against gluttonie and robberie: let them not (sayth he) be once named among you. And therefore some expounde this sentence thus: Blisse the Lord, that is to saye, prouoke God to anger, and then thou dyest for it: reuenge thy selfe on him once ere thou dye: for thou seest well inough that he hath deceyued thee. And it is not to be douted but this woman here was an instrument of Sathan, and therefore it is not too bee maruelled though she bee as a Sheediuell, or as a feend of hell, to sette Iob in such a rage, as he shoulde lift vp himselfe against God, and fall to ru­shing 20 against his maiestie. But if the matter bee throughly considered, the naturall meaning of it is this rather: Blisse God and dye: that is to say, well mayst thou persist to blisse God as much as thou wilt: but when thou hast all done, thou shalt gayne nothing by it, it is but lost labour: thou must be fayne to die, do what thou canst: it is fully deter­mined that it shall be so: for thou seest that God hath not heard thy prayers, whether thou glorifye him or not: it is all one: none of this shall come at heauen: therefore thou hast spunne a fayre threde in humbling thy selfe afore 30 God: nay, sith thou must dye lyke a poore forlorne caitife, looke not that God should be appeased towards thee, nor that his wrathe should be assuaged, thou must needes passe through it. True it is that the sense commes continually all to one poynte: and therefore it behoueth me not too stande greatlye vpon the wordes. For the principall point is too haue suche doctrine, as the holy Ghost giueth vs. For the first poynte, and without any difficultie, (as the words themselues conteyne) it is certayne that the marke whereat Iobs wyfe shotte, was too dryue him to despayre, 40 to the ende hee shoulde haue fretted and chafed againste God, and haue loste his whole vnderstanding, and in stede of blissing of God as he had earst done, haue prouoked him to wrath, and finally haue flinged himselfe ouer al the fieldes lyke a wood beaste. And heere we haue to con­sider throughly, what is sayd of Iob: for it is a common in­struction for all the faithfull. Therefore let vs beare it well away, and apply it to our owne vse. True it is that this saying heere, came out of a womans mouth: But how many are there to be found, that will say the lyke at thys 50 daye? It is the ordinarie custome of the world, For wee serue not God (now adayes) but by indenture as they say. Yea and men themselues are not ashamed too confesse their owne vnbeleefe by their prouerbes. They say a man should not trust so much to the boughes, as to let goe hys holde of the body of the tree, which is as much to say as they must not trust altogither vnto God. VVherevntoo tend these things, but to shewe that wee yeeld no honor vntoo God? But wee conceiue them accordingly as the things themselues import. If God doo vs good, perad­uenture 60 it may so be that we will shewe how we be behol­den to him. But if he handle vs amisse, incontinently it is at our tungs end to say: To what purpose do wee ouerla­bour our selues? Also let vs marke well, that if Iob were tempted and prouoked by his owne wyfe: Satan shal haue store of vnderminers in these dayes to leade vs intoo lyke temptatiō, if we be not armed and fenced to resist it. Thus we see then what we haue to doo. Besides this, if it happen that the wicked come not to pricke vs forward after that manner: yet it may be that euen they which haue profi­ted most in Gods schole, may conceyue such imaginati­ons of themselues. VVe see how euen Dauid confesseth of himselfe, that he had stoode as it were vpon yce, and thought he should haue slyded when he entred intoo that discourse with himselfe, and saw how the wicked sort were oftentimes too well intreated, so as they glutted themselues with the pleasures of this world, and pyned not away as the good men do: and that on the contrarye part, the poore faithfull ones drinke here of the water of sorow, so as God ceasseth not too punish them. VVhere­fore he protesteth, that in the ende hee came to say, And what? Then, that I haue indeuored too haue cleane and pure hands, is it any better than loste time? is it not an vn­profitable labour? Dauid confesseth that he was encom­bred with such a temptation: not that he was ouerthrowē in it, but for that it came before him and hee resisted it stedfastly. So then let vs marke, that when the diuell bringeth such matches to set vs the more on fire agaynste God in our afflictions, we must not giue eare to him, least he entrap vs: and therefore that we must bethinke vs of this lesson a long time aforehand, whiche serueth to gyue vs victorie against suche encounters. And here we see wherefore it is sayd in Esay, Say ye, there is a reward for the rightuous. That is to saye, conclude you so with your selues. VVhen you see all things so confounded, as it may seeme that all order is turned vpside downe, and that God fauoreth the wicked, and hateth the godly, or rather that Fortune beareth all the sway, and that God is a sleepe in heauen, and gouerneth no more the things here beneath: yet must you alwayes assure your selues of this, that the rightuous shall reape the frute of their labours. So then it is true that there can not be a worse temptation, than too thinke that wee lose our labour in seruing God, and in praysing his name, and in holding our selues vnder hym. And therefore it behoueth vs to be fully perswaded, that God will in no wise disappoint those that honour and serue him. If we haue not this opinion: it is impossible that euer we should haue the least desire that can bee in the world, to giue our selues vnto God. If wee imagin that God turneth his backe vpon vs, that hee makes a sporte to see vs turmoyle so here below that hee shutteth hys eyes, and that it is but lost time to walke in all carefulnes: who is he that can bende himselfe to do well? Now then, forasmuch as it behoueth those that serue God and come neerest vntoo hym, too bee fully resolued, that hee re­wardeth those that feare him: we see that the woorst and deadliest temptation that Satan can trumpe in our way, is when he beares vs in hand, that we doo but lose tyme, when wee praye vntoo God, and make our recourse vn­too him. And so much the more must wee be watchfull againste such temptations, as we perceiue them to bee so wicked and daungerous. Herewithall let vs beare in [Page 45] mynd, that it behoueth vs to be ready fenced againste the greatest freendes that we haue. The cace is so heere, as I may yeeld nother to my wyfe, nor to my neighbour sim­ply, no nor euen to him whome I trust best. For our lin­king one with another must be such as wee alwayes haue regard of God, and that the bond of our cōcord and frēd­ship proceede from him. Also let vs remember, that if a man haue a diuell in his house too disquiet him, or if hee haue two or three: so much the more neede hath hee too stande vpon his gard: and it may in no wise serue to excuse 10 them for setting themselues in a chafe against God. For it declareth vnto vs that wee must gard our selues on all sydes. And why so? for Satan oure mortall enimie is ouerwilye, he spieth on what side he may best enter, and if there be any feeble place, there will he make a breach. And the easiest entrance that he hath into vs, is by the loue that the husbande beareth too the wife, and a singular freend vnto him that he trusteth. Satan sees well ynough that we gyue way to such manner of persons, and there­fore he laboreth the more earnestly too serue hys owne 20 turne by them against vs. Yet must not this diminishe the frendships that are good and godly: but the husband must pray God, that he suffer not his wife to be as a firebronde of hell, to kindle the fire of impacience, or of distrust in him, to prouoke him to blaspheme. Also it behoueth the wife to pray God, that hir husband may guide hir as is cō ­uenient, and be alwayes able to instructe hir aright as hir head and superioure. And moreouer when God hath gy­uen vs freends and acquaintance, we must pray hym that they may serue all to hys honoure, so as eche of vs maye 30 further other in the way of saluation, and not entice one another vnto wickednesse. Thus we see what we haue to do in the firste poynte: and consequently, let vs aduise our selues well, that euery one of them, both wiues and hus­bands, freends and kinsfolke, may helpe vs to serue God, and that wee our selues may ame alwayes at that marke: specially whē we see that God dwelleth in them, and that he vseth them as his owne hands to guide vs withall. But if a freend, or a kinsman, or a wife go about to driue vs to despaire: then out of all peraduenture wee must renounce 40 them all, for God must bee preferred, and our frendship must begin at him, and leuell at him, as at their true mark. And this is it that we haue to marke in this streyne accor­ding also as Iob sheweth vs by his owne example, saying: Thou hast spoken lyke a foolish woman: verely we haue recey­ued good at the hand of the Lord, and shall wee not also receyue euill? VVhen as Iob answereth, that his wyfe hath spoken foolishly: thereby we be admonished, that we ought to re­proue suche blasphemies sharply, for asmuche as they bee spewed out by Satan. For if we see a sword drawen against 50 vs, or a foyne cast at vs to wound vs vnto deathe: what would we do in that behalfe? would we suffer our selues to be slayne without making countenance of any thyng? No: but we would take heede to shift off the blowe or to ward it, if we set any store by our life. Euen so when Iob saw himselfe so persecuted of his owne wife, and that she wente about not too worke him some harme in his body only, but to sende him to the deepe pit of hell: he resisted hir stoutly. VVe see then with what corage we ought too proceede in suche cases, and how it is no dalying with Sa­tan 60 seing we find him so furious an enemie, nor no going to the matter as though we went to some light skirmishe that were easy to ouercome. And furthermore, Iob had also an eye to that which hath bene recyted heretofore. For (as I haue sayd) if a man vpbrayd vs, that it is but a vayn thing to trust in God: true it is that the same doing troubleth vs, and is ynough to quench our fayth: and therewithall God is accused of misdealing and of mocking hys seruāts, and specially of vniustice: all that is proper to him is pluc­ked from him, and he shall be no longer God, except hee discerne good from euill, to aduance those that serue him in soundnesse, so as he may be iudge of the world, and rea­dy to heare them that resort to him for succoure. If God be bereft of such vertues: we see most certainly, that both his glory, and his Godhead, and his being, are quite abo­lished. So then Iob could not beare with such blasphemies, according also as it is sayd in the Psalme, that the zeale of Gods house ought too bite our harts and to consume vs, and that the reproch which men offer vnto him, ought to rebound vpon vs, so as it behoueth vs to be grieued when we see the honoure of God impeached. Then if we be his children, it becommeth vs to set our selues against it. And thus we see what we haue to note when Iob rebuked hys wife so stoutly (as to say) Thou hast spoken like a foole. And herewithal let vs beare in mind, that this answer here ought to be made against all like temptations, from what partie soeuer they come, or from whence soeuer they be sent at vs. But aboue all, when wee bee troubled with the lewd imaginations of our owne flesh, it behoueth vs to fo­lowe the example of Iob, and to learne of him howe too deale with our owne griefes: and whereas wee haue bene accustomed to be angrie with them that sting vs or do vs any wrong: euery one of vs must begin to storme againste himselfe: so as we may bethinke our selues thus: I haue such a vice: I am angry with mine enemies if any one of them haue practised euill againste me, and I can haue no pacience, but am caried away with a desire of vengeance to requite like for like: and yet when I haue well aduised my selfe, I find not a worse enemie to my welfare, thā my selfe: that is to say, this vngracious nature, and the wicked affections that I conceiue within me, are as many enimies to hinder my welfare. And therefore it becommeth me to be angry at my selfe, bycause it is from thence that my greatest enemies come. VVherefore when such temptati­ons come vpon vs, as we see it happened here to Iob: let vs learne to withstand them stoutly, without soothing of our selues, to the end we may ouercome them. And when we see our selues trayned by any lewde fancies to striue against God (as our nature is full of rebelliousnesse, and of striuing against him) we must not flatter our selues too say as some do, that it is but our nature, and that wee bee not able to amend it: but let vs assure our selues that such excuses shall stand vs in no steade: for it behoueth vs too fight stoutly and to resist them, and it is not for vs to saye flatly, O, we must saue our selues, or I wote not what: no no: But we must enter into the combate, yea and into a liuely combate, where we must employ all our witte, and all our endeuoure, or else we shall neuer come to an ende of it. Lo whereof we be aduised in this streine. And when Iob addeth, Seeing we haue receyued good of the Lorde, why shoulde we not also receyue euill? he setteth downe a natu­rall argument to induce vs to beare paciently the euil and [Page 46] aduersities that God sendeth vs. For if wee bee so muche bounde to a man, that when wee haue receyued a good turne at hys hand, we wil haue such consideration of him as to saye, he is a man that hath done me great good: if herevppon we indure not any thing at the hands of them to whome we be so muche beholden, will not men saye, that there is too villanouse an vnthankfulnesse in vs? Ac­cording then as we be bound to mortall men, so also wyll we be pacient when we shall be faine to suffer any incon­uenience for them. If a childe be willing to beare with his 10 father, forasmuch as hee knowes that his father begate him, and nourished him, and kepeth him stil in hys house: if the childe (notwithstanding that his father be rough to­wards him) be bound neuerthelesse to acknowledge that it is good reason he should abide him: If (I say) we graunt so much vnto creatures: what must we graunt to the Crea­tor? VVe see that God doth vs many good turnes, and shall we endure no euill at his hand when it pleaseth him? Ought not he to haue superioritie ouer vs, and to punish vs when he thinketh it good? This consideration ought to 20 make vs bowe downe our neckes, and to hold vs in quiet: and that is the argument that Iob maketh heere. Hee had sayd heeretofore, The Lord hath gyuen, the Lorde hathe taken away, and that is another reason. For thereby hee ment, that when God gyueth vs goods, it is not to appro­priate them vnto vs (as they say:) but too let vs haue the vse of them for a time, so as wee should bee readye at all houres to sende him home agayne that which he hath lent vs. Lo thus we see how Iob alleageth a naturall reason: and now he bringeth another second reason. And what is 30 that? VVe receyue good at the Lords hand, and why then receiue wee not euill also? For sithe wee bee so greatly bound vnto God, it is too vile an vnthankfulnesse, if wee can not find in our hearts to suffer any thing for his sake. And furthermore, if we will marke thys reason well: wee must first compare God with hys creatures: and then se­condly we must compare the benefytes that God gyueth vs, with the benefites that we can receyue of men. VVhen God cōmeth in the rank, I pray you what is al the honor, and all the authoritie that can be giuen to creatures? is it 40 any more than a droppe in respect of that whiche is due vnto God, and which hee hath deserued? So then let vs marke well, that if we were a hundreth thousande tymes more pacient to suffer afflictions than we bee: if the ad­uersitie came vnto vs on the behalfe of men to whome we are bounde, yet were our doing to no purpose. VVhy so? bicause the Maiestie of God surmounteth all creatures in such wise, as we cannot discharge our selues towards him as becommeth vs: and that although we do our duetie to­wards men: it is impossible to accomplish that whiche we owe vnto God. But aboue all, we must marke the grati­ous gifts that he dealeth to vs continually with hys owne hand. Let vs count well, for we are sure, that whē we haue counted [to the vttermost] we must confesse with Dauid, that there is nother number nor measure of them. And wherefore? For Gods goodnesse is a bottomlesse pit, in­somuch as we must needes be rauished as oft and as long time as wee muse vppon them. And for proofe thereof, if a man consider how God hath shewed him selfe a father to him, euen from his birth, yea and before his birthe: I pray you must we not be confounded before we can reach to the hundreth part of them? Seeyng then that the case so standeth, that Gods graces are innumerable, and can by no meanes be comprehended, why receyue wee not the aduersities that he sendeth vs? For although we were af­flicted much more than we be: yet should Gods benefites farre surmount all the afflictions that we can suffer at hys hande. So then let vs marke well the sayde reason of Iobs, to the ende that when so euer God shall afflict vs, we may beare all thinges paciently, assuring our selues that it is good reason we should receyue aduersitie at hys hande, sith we haue receyued so many of his benefytes. But the rest of thys sentence shall be reserued till too morrowe, bycause it can not as nowe be set out at length.

And let vs pray to thys good God, that it may please him to haue alwayes regard of our infirmities whensoe­uer hee shall afflict vs: and that forasmuch as it is good reason that we should be inured vnto pacience so long as we be in thys worlde: although wee bee forced too passe through many thornes and diuers hartgreeues and vexa­tions of mind: yet neuerthelesse our good God will so arme vs with his strength, as wee may not quayle. And that forasmuche as our life is a corruptible and ruinous caban: he will holde vs vp in our feeblenesse, euen vnto the ende, and vntill suche time as hee haue ridde vs quite and cleane of the infirmities of our fleshe: and that there­withall wee also hauing our recourse vntoo the fatherly goodnesse whych he vseth towards vs, may be succoured by him in all our necessities, not doubting at all but hee will bring vs to the saluation which he hath promised vs, assuring our selues, that if we persist in his obeysance, we shall neuer be disappoynted, and that if wee sticke vntoo his promises, he will neuer fayle to haue his hande stret­ched out ouer vs to succour vs. That it may please him to graunt thys grace, not only to vs, but also to al people and nations of the earth. &c.

The tenth Sermon, which is the third vpon the second Chapter.

[Page 47] YEsterday I declared in effect what Iob meant by thys sentence, VVe haue recey­ued good at the Lordes hande, and why re­ceyue wee not euill also? It serueth too shewe how men are toto vnthankfull, if they acknowledge not themselues so greatly bounde vnto God, for the number of benefites whych they haue receyued at his hand, as they ought not to refuse any maner of afflictions when he listeth too ex­ercise them there with But there are that vnderstande it 10 otherwise, as though that by these wordes, VVee receyue good at the Lordes hande, Iob hoped, that yet in time too come, God would be the same towardes him agayne, that he had felt him to be heretofore. And so it seemeth too them, that Iob meant to comfort his wife and himselfe by saying, Thys myserie shall not continue for euer: al­though God punish vs, he meaneth not to continue it too the vttermost: for in the end he will haue pitie vpon those that are so distressed. But the naturall meaning is that which I haue set downe already▪ that is to witte, that Iob 20 calling to remembrance the good that hee had receyued at Gods hande, helde him selfe so beholden vnto hym, as he thought him selfe bounde to abide all aduersities paci­ently. And heerevpon wee may gather a good and profi­table doctrine: that is to wit, that as oft and as long as ad­uersities oppresse vs, wee must acknowledge, that God hath shewed hym selfe so good a father to vs in so many sortes, as it becommeth vs not to thinke it straunge if hee chastize vs at times, nor be prouoked & moued to grudge against him for the same. And heerewithall it is certayne 30 that Iob coulde not haue bene comforted, except hee had applyed Gods former benefites too the tyme to come. For if wee consider but onely howe God hath bene good to vs in tyme past, and that wee shall haue no more: too what purpose were that? for we could not be paciente, as hath bene sayde alreadye. VVe must bee well assured of the goodnesse and loue of God, and we must truste con­tinually to hys grace, not doubting at all but that hee wil proceede too loue vs still, notwithstanding that he deale roughly with vs. Iob then calleth to minde the benefites 40 that hee had receyued heeretofore at Gods hande, in suche wise as hee maketh this conclusion: namely that God had not changed nother his purpose nor his nature, nor ceassed to continue good and righteous, notwithstan­ding that he had afflicted hym. VVhen we haue this con­sideration with vs, wee see wherewith to assuage our so­rowes. True it is that the aduersities that go againste our nature, are very sharpe and harde for vs to beare: lyke as medicines are bitter and troublesome, and therefore must be somewhat sweetned, that they may be the easlyer re­ceyued. 50 God also gyueth vs wherewith too season oure sorrowes, too the intente wee shoulde not bee ouer sor­rowfull. Heere wee see a principall poynt: namely that although God seeme to be bent againste vs: yet conside­ring how we haue found him so good, and that hee hathe made vs to feele his loue after so many sorts: wee shoulde not doubt but he will continue the same euen to the end. For thys cause it is sayde, that in all these thynges Iob of­fended not with his lippes. And wee muste not vnder­stande heere, that Iob was an hypocrite, to glorifye God 60 with hys mouth, and yet had a mind or heart to the con­trarye. VVhere fore then is it sayde that hee sinned not with hys lippes? It is to shewe that hee had a wonder­full stay of hym selfe. True it is, that sometymes although wee conceyue euill imaginations: yet wee holde them in, so as no euill wordes escape vs. As howe? A man is tempted too bee offended with God, and many imagi­nations runne in his head, in so muche that hee woulde fayne lifte vp him selfe willingly agaynst God, yea and euen conceyueth blasphemies. But heerevppon he bri­dleth and rebuketh him selfe thus: wretched creature, what meanest thou? VVee see then, that in the middest of our temptatiōs, God gyueth vs the grace to resist them, so as wee come not too the extremitie to blaspheme hym openlye. Not that we bee not blame worthy in the meane whyle for conceyuing suche thoughtes, or that we ought not too condemne our selues for so doing before God: but it appeareth well, that the holye Ghoste hathe wroughte in vs, when wee haue not consented too suche temptations nor had any liking of them. And a man may well take thys sentence in thys sense: namely that Iob offended not with hys lippes, that is to say, that hee came not too extremitie: but that although hee were sore prouoked too euill, yet hee resisted, so as the euill ouer­came him not, but hee maynteyned hys battell stedfast­ly. Notwithstanding, when wee haue considered all things throughly, there is no doubte but that Iob is set heere before vs as a man rightly perfecte in pacience. And for the better comprehending heere of, let vs marke how Sainct Iames sayth, that hee which hath not sinned with his tongue is perfect aboue all men. And why so? VVe see that forasmuch as men bee ouerswifte too speake, inso­much that now and then a thing is spoken before we can conceyue it: hee that is able to holde him selfe in, so as no word slippeth from him but with good aduisemente and well set: sheweth him selfe too bee indued wyth a singular grace. Thus wee see what wee haue too note heere concerning Iob: namely howe hee is so farre off from shewing any sturdinesse againste God, that euen all hys wordes are so well ordered, that whereas other men are light of speech, and vnable too rule their tungs: Iob humbleth hym selfe before God. And heereby wee bee taughte too call vppon GOD, too graunt vs the grace, that wee may neuer cast foorthe any woordes that maye tende too the dishonoure of hys holy name. For wee knowe that the tongue ought too bee dedicated chiefly too the honoure of God. True it is that wee oughte too applye all our members therevntoo: for like as hee hathe created all, so is it good reason that all shoulde bee im­ployed too hys glorye. But hee wyll haue our tongues too sounde in suche wyse in our mouthes, as they may bee instrumentes too glorifye hym: so as if wee applye them too the contrarye, it is as muche as to peruerte the order of nature. And forasmuch as wee bee gyuen too that vice (as I haue sayde) and there is nothing more difficulte than too withholde our selues from it: Therefore wee haue so muche the more neede too call vppon GOD, that hee maye gouerne vs in suche sorte, as wee maye not vtter one woorde that shall not bee too hys ho­noure. Furthermore, if wee nowe and then conceiue some euill imaginations (as it is not possible but wee muste needes haue manye wicked thoughtes, [Page 48] considering our great frayltie, and howe Satan eggeth vs to this or that:) let vs assure our selues that we are already faultie before God, and that we must aske him forgyue­nesse of it, and yet therewithall fight valiantly still, and thrust those things vnder foote, and do according to that which was sayd yesterday. For Iob not only rebuked hys wyfe: but also discouered hir folly. Therefore it becom­meth vs to take good heede, that we enter not into dispu­tation and pleading against God, but rather that we learne to bridle, yea and to rebuke our selues Iustely. Thus we 10 see we must bee sharpe to condemne suche vice as is in vs. And heerein wee see the beastlynesse that hathe reigned and reigneth yet still at thys daye among the Papistes. For they say in their sinagoges, that if a man fall in doubt whether there be a God or no, or whether God be righ­tuous or no, or if hee conceyue horrible and outrageous blasphemies in his head, it is no sinne at all, so he consente not to it vtterly. If a man be tempted to strip his neigh­boure out of his clothes, or to murther him, or too blas­pheme, or to giue him selfe to whorehunting, so as hee 20 feele that his affections within him do carrie him away: they say that all this is no sinne. Must not suche folke needes be worse than brute beastes? But I see one resolu­tion whiche is common ouer all among the Papistes (and well worthy are they of such resolutions, forasmuche as there is nothing but hypocrisie in them, by meanes wher­of they make so light of sin, as if it were nothing at al, ma­king it to be but a veniall sinne, when a man hath offen­ded God deadly:) whych is, that if a man haue commit­ted the horriblest sinne in the world, he needeth but one 30 sprinkling with holywater, and by and by he is discharged towards God, But for our parte (as I haue sayde before) let vs thinke that if we be prouoked by any wicked doub­tingnesse, wee bee condemned alreadye before God. Then let vs preuent his iudgement, and bee our owne iudges, and yeelde our selues guiltie: and yet in the meane whyle let vs not doubt, but God hath mercie on vs, and wyll hold vs vp in our infirmities: conditionally that by the grace of his holy spirit we shake off all suche thinges, and agree not to put the wicked imaginations in practize, 40 which we shall haue conceyued in our mindes. Thus you see how we ought to deale in thys behalfe. It is conse­quently sayde. That three of Iobs freendes hauing hearde of all the myseries that were happened vntoo hym, tooke aduyce to visit him. And to what ende? To haue compassion of hym, and to comfort him. It is a good likelyhood at the firste blush that God meant to releeue his seruant Iob, when he sente men vntoo him that pretended to haue pitie vppon his miseries, and were skilfull and wise to comforte hym, as we well shall see by their discourses anon after, howe 50 they were exquisite persones. And so a man might sup­pose, that God would hencefoorth stretch out his hande vnto Iob, to deliuer him from the miseries that hee had sente him. But we see that this visitation of his freendes, was to increace his miserie, and to plundge him euen into the bottome of endlesse waues. VVhereby we be admoni­shed, that if at any time we be in hope to be drawen out of our afflictions: we must not thinke it straunge though the matter fall not out as we haue conceyued. For wee see how Iob was disappointed of his hope which he had whē 60 he sawe his friendes, and how they became as Diuells too torment him more than he had bene tormented afore. Yet notwithstanding, their minde was not to do so, neyther came they to mocke Iob: they brought no malicious pur­pose nor wicked intente with them: but they had a right and hartie good will and loue towardes him. For it is sayd that their meaning was to haue compassion on him, that is to say, to take to themselues some part of his miserie, so farre as was possible for them to beare such a greefe, as if they had bene ioyned and knit togither in his persone. Lo to what end they came, and yet notwithstanding, wee see how Iob had his affliction more grieuously increased by it. Then let vs take warning by such example, that al­though we be well minded towards our neighbours, and be desirous to comfort them in their miseries: yet God must guyde vs, or els our sayd good intent will nothyng auayle vs. Therefore when wee see our neighbors in any daunger or necessitie: truely we ought to beseech God to gyue vs the grace to haue compassion of them and to suc­coure them: but yet that is not all. And wherefore? By­cause we haue not the spirit of wisedome: in so much that we go cleane awke, and yet we beare our selues in hande, that we do the best in the world, when it shall be but too dryue a poore man to despayre, which felt too much of hys miserie before. VVe see how there be manye zelous persons, whych are very earnest and desirous too shewe themselues charitable towards those whome they are able to helpe: but what for that? there is no handsomnesse nor good fashion [in their dealing▪] VVhen they come to a poore creature that is already afflicted, they bring hym a new torment. And whereof commeth that? Euen of the want of discretion and skill. Therfore God must be fayne to worke in thys cace: and (as I haue sayd) if wee will suc­coure one another in our necessitie: when God shall haue giuen vs this affection, then let vs pray hym too gyue vs also the meane and right vse of it out of hand, that we may gyue that which is good and profitable, and that we may haue skill to handle folke according as shal be conuenient and agreable to their nature: so as if the person be plunged in excesse of anguish, the comfort that we bring him may bee so well applyed to hys vse, as hee may feele some re­liefe by it. VVee must pray God to giue vs thys vertue: (for it is not to be founde in vs.) And afterward if God haue giuen vs wisdome, hee must also put a louing kind­nesse in vs, that wee bee not too rigorous towardes those of whose well doing we may haue cause to be past hope, but rather be inclined to a pitifull affection, that is to say, be mildly minded to hope well of their well doing, accor­ding as it is sayde that charitie hopeth all things. And thus ye see what we haue to marke. Furthermore when wee compare these men with our selues: we find for a certain­tie, that God hath neede to gouerne vs in that cace. VVhy so? For these are none of the common and ordinarie sort of men (as I haue declared already) they be no dullardes: but they bee greate personages, and well aduised in all poynts, accordingly as they shewe themselues too bee. And yet neuerthelesse we see how they proceede in suche wise, as there is no let in them, but that Iob myght haue bene dinged downe vnto hell. And what is the cause of it? God ment to shewe vs how there is nother wisedome nor discretion in the mind of man, nor any rule or mea­sure in hym, excepte that hee hymselfe gyue it. Let vs [Page 49] bee sure then, that vnlesse wee haue that, wee shall not bee able too comfort suche as are afflicted. For if Iobs friendes whiche were so excellent men, did so ouershoote themselues: it is a much more likelyhoode that wee shall misse if God supply not our want and giue wherewith too behaue our selues as is meete for vs. Thus wee see what we haue to remember. Moreouer, whereas it is sayd that they tooke counsell to haue compassion of him and too comfort him: in these two woordes it is shewed vs, what is the du­tie of such as see their friendes and neighbours indure ad­uersitie. 10 Then are there two things requisite in comfor­ting and also in succouring. For we may imploy our selues to the vttermost to succour such as haue need of our help, and yet it shall be no great matter if wee haue not the hart too be as they bee, and to ioyne our selues with them, as though wee felt their griefes in our owne persones. VVee may giue all our goodes to the poore, and yet if we haue no loue it is nothing. Sainct Paule by speaking so, shew­eth that wee maye well doo many fayre thinges, whiche notwithstanding shall bee but leasings and vanitie, except 20 wee haue louingnesse too guide them all. And we shall see some that will aduenture themselues valiantly if a man stande in neede of their helpe: but yet haue they not any feeling or compassion [of his griefe.] Lo why it is sayde that Iobs friends are come to comfort him, and as it were too drawe him out of his miserie, and to haue compassion on him. And in deede, there is not that man of vs, whiche first and formost desyreth not this comfort: that is, that men shoulde haue compassion on him. As for example: if a man indure aduersitie, and it happeneth that others come 30 to serue him or to do what they can for him: if he bee of opinion that they which doo him good haue no care of him, nor bee touched with compassion of his miserie: it will be but as a doubling of his grief. True it is that he shal receyue the good that is done vnto him, but he regardeth it not in comparison of their compassion: in so much that whereas other men succour him not at all, nor giue him a­ny ayde, yet if he perceiue in himself that those poore folk haue a feeling of his miserie as if they were his own mem­bers, he will make more account of that, than of all the 40 succour that a man can giue him [without it.] So then when we minde too discharge our selues of our duetie to­wardes those that are in aduersitie: let vs beginne at this poynt: that is to witte, to pitie their miseries, and to feele some part of them as neere as we can. For this is the true tryall of loue And herewithall it is true that wee muste also shewe this compassion of ours by our doings. There are that will bee sorie ynough when they see their neigh­bours in aduersitie: but yet therewithall they fare as blockes, so as a man can get no succour of them, they bee 50 so dismayde. But we must followe the fashion that is set downe here: namely to be pitifull and tender harted after such a sort when we see any man endure aduersitie, as wee alwayes haue our handes at libertie too succour him after the abilitie that God hath giuen vs. Then muste wee not haue our mindes so ouerset with sorrowe, as oure heartes shoulde be dismayde, and our wittes vtterly amazed: but rather this pitifulnesse of ours muste extende yet further, and quicken vs vp to seeke howe wee may salue the sores that we see in our neighbours. And this is it that is meant 60 here by the second place, where it is sayd that Iobs friends beeing come to mourne with him, purposed to haue com­forted him with all speede, so as their comming was not onely too weepe and to say, we feele some part of thy mi­serie, but also to comfort him if it had bin possible. Thus then we see of what minde they came. But what for that? They fayled in the middes of theyr iourney. VVhen they went first in hande with their errand, they were in a good minde. But they hilde not the meane that was requisite and needfull, whiche is, that when they were once come, they shoulde haue had the same compassion towardes Iob still, and they should haue sought such meanes to comfort him, as had beene most agreeable to him, and they should haue shot alwayes at that marke. But they did not so▪ yea contrarywise they became as men amazed. And howe is that? doubtlesse they found not any thing to be offended at in the persone of Iob: howbeit forasmuch as they sawe suche extremenesse of affliction, it seemed too them that God would not haue handled him so sharply, except hee had bene a castaway. And so they tooke suche a conceyte by reason of the excessiue miseries that they sawe in Iob▪ as they lost their courage to comfort him. And here wee see why it is sayde in the Psalme, Happie is the man that hath consideration of them that are in trouble. Dauid had passed that way as well as Iob. For hee had indured great aduersities in suche sorte as hee was lyke as if hee had bin forsaken of God, according as I haue sayde heretofore. And a man might say, But beholde, is it not too bee seene that it was but a fondnesse for him too glorie of his tru­sting in God, and to warrant himselfe that he woulde suc­cour him? for wee see the plaine contrarie. For asmuche therefore as Dauid was condemned by men vnder the co­lour that God persecuted him, and exercised his pacience in sundriewise: hee sayeth, Right happie is the man that hath consideration of the afflicted. Hereby he meaneth, that if wee see any man in anguish for his hard aduersities: God requyreth aboue all things, that we should not at the first dashe take suche conceyte as to say, O he is damned, God sheweth full well that hee purposeth to cut him off, there is no more hope of him, behold he is past recouerie. VVe must not bee so rigorous, but wee must haue the wit to say, verie well, let vs wayt what God will do: aduersi­ties are common as well to good men as to bad, and when they light vppon good men, they are not without a cause. VVhen God scourgeth them, although wee perceyue not the cause wherefore he doth it, yet it becōmeth vs to con­sider that God is rightuous. VVee see then that afflictions are common both to Gods chosen people and such as hee holdeth for his children: and▪ also too the castawayes and those that go into damnation. But forasmuche as it is not for vs too iudge of it, except God hath shewed vs what ende the afflictions shall come vnto▪ it becommeth vs to holde our verdit in suspence, as if a man should say, Is this man afflicted? very well, let vs acknowledge the hande of God, and begin to say, Alas I haue well deserued as much or more: wretched creature, looke if thou haue not offen­ded thy God so many wayes, as he may punishe thee an hundred thousand folde more than him whom thou seest too indure so much. Let vs then aduise our selues to con­clude thus, Very well, I see this poore man is handled ve­ry roughly: true it is that hee lead a naughtie life, and that hee suffereth rightfully: but yet we knowe not what God [Page 50] will do with him. Lo here the wisedome that Dauid ex­horteth vs vnto: namely that wee shoulde wayte too see whether God will deliuer those whome hee persecuteth with his owne hande, albeit that it be rightfully done. Also let vs learne to be fenced agaynst all stumblingblocks that may come in our way, that wee bee not troubled when things exceede our imagination, and that we be not letted by them to do our duetie continually, and that our harte fayle vs not in the middes of our iourney. Truely this les­son is hard too put in vre: but so muche the more payne 10 ought we to put our selues vnto, and God will giue vs the grace to bring it about. This is the thing that I spake of at the beginning: namely, that if we haue a desire and zeale to comfort our neighbours, wee must desire of God too furnish vs with the meanes to do it, to the intent that whē it commeth to be put in vre, we become not vnprofitable like blockes of woode: yet notwithstanding it must not be thought ouer straunge, that Iobs friends were so asto­nied, considering the plight wherein they founde him: for he was vtterly disfigured, so as they coulde not know him 20 at the first sight, as the text sayeth. Vndoubtedly they had such an affection rooted in their hart, that when they sawe him so miserable, yet they coulde not cease to shewe that they loued him still, howbeit that when they knewe him, they were vtterly astonished. It is consequently sayd, That they lyfted vp their voyce and fell a weeping. These teares here came not of counterfeytnesse, it was a good affection that they had. Howbeeit forasmuch as they were abashed by reason of the great miseries that Iob indured: wee see they bee so troubled and dashed out of countenaunce, as 30 they bee not able to doo their duetie as they meant to do. Then to haue some loue & to vtter the signes of it, is not all that is requyred: but this loue must be well ruled, to the end we may well serue one anothers turne, as God com­maundeth. As touching that it is sayd, that they rent theyr clothes, and cast dust vppon theyr heades, that they cast them­selues vpon the grounde, and were seuen dayes and seuen nightes without speaking any woorde: therein we see the sayde com­passion whereof we haue spoken afore: and besides that, we see howe their meening was to humble thēselues with 40 Iob, as it were to make intercession to Godward to haue pitie vpon him. For when the men of olde time did cast dust vpon their heads, it was in token of humilitie and ac­knowledgement of their sinnes. And first they knewe that their estate was to say, doth God punish vs? then let vs be­thinke vs of that whiche wee haue forgotten: that is too wit, that wee bee but rottennesse and a thing of nothing. For when men are in prosperitie, they make themselues drunken, they flaunt it, they sore in the ayre, and they be not touched with any care. But assoone as God smyteth 50 them, then they storme, and they consider neither whence they are come, nor whither they must returne. Also the men of olde tyme, to the end too bring all this to remem­brance, vsed the sayd Ceremonie: thereby yeelding them­selues faultie before God, as though they had beene wret­ched offenders. And the thing that is requyred at offen­ders handes, is that they should acknowledge their faults, craue pardon, yeeld themselues guiltie before God, and returne vnto him with true repentance. Iob had good oc­casion so to do: and his friendes also could not shew forth 60 their friendship, if they had not done the like. For we bee bound to take vpon vs the persone of our neighbours, too aske God forgiuenesse in their behalfe. The greatest re­liefe that we can giue to such as are in distresse, is too pray God that he will not shake them off altogither. But wee cannot by our prayers succour those that are in aduersitie, without hauing that which I haue recited: that is too wit, without keeping of them companie, to humble our selues afore God, and without cōming to them too mourne with them. Dauid protesteth that he did it euen for his enimies, and that when he saw them running intoo destruction, hee was sorie for them in his hart, and shead bitter teares and sighes for them. If Dauid haue done thus for his enemies that persecuted him: why shoulde not we doo it for them whom we knowe to be the children of God? Certainly we ought to follow Dauid, in praying for our enemies. For without we do so, Christ will not auow vs to be his Disci­ples. But it is an ouergreat leudnesse if wee haue not such pitie vpon those in whom we perceyue some signe of god­linesse and religion, and which are instructed in al one do­ctrine with vs. Therefore when they come to sue for par­don at Gods hande: it becōmeth vs to ioyne with them in that case. Behold (I say) what ye haue to marke when it is sayd, that Iobs friendes rent their garments, cast thēselues against the ground, and sprinkled dust vppon their heades. Herewithall we note, that although such Ceremonies bee signes of repentance: yet wee must not thinke that men shal be discharged for clothing themselues in sackcloth, for much weeping, and for vsing suche maner of fashions as may make them seeme too haue nothing but lowlynesse and aduersitie in them: but rather we must bethinke oure selues of this sentence of Ioels, Rende your harts and not your garmentes: whereby Ioell meeneth, that it is too no purpose for men to haue great store of Ceremonies, or too martyr themselues much in outwarde sight of the worlde, except their hartes be broken before. And what maner of Rending or breaking is it that god requireth in our harts? It is that wee shoulde bee cast downe and humbled before him: that when we perceiue any signes of his wrath, (spe­cially when we feele the blowes of his hande alreadie,) we should be paciēt: assuring our selues that all comes for our sinnes: and that wee do not as many do, who when they be beaten with Gods roddes, chawe theyr brydles lyke mules, and conceyue I wote not what a fiercenesse and bitternesse, which serue to set them in a rage agaynst God, notwithstanding that they make countenaunce as though they were well tamed. But contrarywise (as I haue sayd) it behoueth our harts to be rent, (according to the exhor­tation that is made vntoo vs in the Psalme) by laying our hart open before God, to the ende he should know all that is within it. Then let vs follow the sayd saying of the Pro­phet Ioell, that we should not rend our garments, but our hartes rather: for therein will the true repentance shewe itselfe. But it is impossible that our harts should be right­ly rent, withoute shewing of the foresayde lowelinesse by experience, in confessing our sinnes, too the intent to giue glory vntoo God. And herein a man may see what a moc­kerie is in those that thinke himselues too haue done ve­ry muche, when they haue graunted that they haue done amisse, that they haue committed a great offence agaynst God, and that they haue cast a stumblingblocke intoo the Church: and yet peraduenture if a man grate vpon them [Page 51] but a little further, and would make them to vnderstande their faults, it would mkae them to say, O, that were totoo much: and it woulde seeme vnto them that God were o­uersharpe and rigorous agaynst them. But in any wise we must not thinke that God receyueth vs as repentant per­sons, except we bring him the sacrifize that is spoken of in the one and fiftith Psalme. And what maner a Sacrifize is that? That wee haue our heartes and mindes so distres­sed as wee can no more: and that we be so ashamed of the committing of the sinnes where of our conscience hath re­morse 10 & accuseth vs, as we knowe not where to become, vntill we haue found fauour in our God. Thus much then as concerning this point, that repentance consisteth not in ceremonies, but hath hir seate in the hart of man, howbeit that if she must shew hir self by signes, and that if we haue a minde well dispozed, wee must so appeere before men, as we may not onely haue this woorde in our mouth, to say, we haue offended: but also our harte muste speake it before our tung. But when as it is sayde that Iobs friendes sate by him seuen dayes and seuen nightes: it is not ment 20 that they departed not out of that place of all that whyle: but that they abode with him by the space of seuen dayes, lamenting there with him, and casting themselues vppon the earth: and specially that they yeelded a good record of their loue towards him, in abandoning all their own plea­sures and commodities, to bee there in sorowing with him whom they meant too comfort. Lo what the summe is. And therwithall it is sayd, that they spake not one worde: wherein wee see that whiche I haue touched heretofore: namely that they were very sore troubled, when they saw 30 Gods hande so rigorous vpon Iob. For they came of sette purpose to comfort Iob: and now they are dumb. VVhat is the cause of it? Is it for that they haue forgotten all the reasons that might serue too comfort him withall? No, they had a welsettled remembrance, as wee shall see here­after. VVherefore is it then, that they hilde their peace? Bycause they were preuented by this imagination. Howe now? VVee tooke this man to haue beene the seruant of God, and peraduenture if God had punished him, wee would haue thought yet that there had bene some order 40 to comfort him. But we see that God hath forsaken him, and that he hath set markes vpon him to shewe that he is a reprobate persone, and that there is no more hope in him, and therefore we see no meane to comfort him. Thus we see the cause of their astonishment. But they ought too haue had an eye to Gods promises, whereby hee witnes­seth vnto vs, that when it seemeth vntoo vs that all is lost and past hope of recouerie for vs: hee is able to sende re­medie still. Howbeit they did not so. Hereby then we are admonished, (as I touched afore) to pray vnto God, too holde vs in, that we be not moued with such compass: on in the aduersities eyther of our selues, or of our neighbors, as to conclude that we must be past al hope of recouerie. For the Diuell desires nothing more than to cause vs to make such a conclusion, and too put intoo our heades that God hath cast vs off. Supposest thou (will hee say) that God wil euer receyue thee to mercie seeing thou hast offended him so many wayes? If we giue place to such temptations: beholde howe we bee bereft of Gods grace and of all hys promises. And therefore let vs so much the more earnest­ly pray God to strengthen vs in such wise, as we may beate backe such assaultes of Satan, that whensoeuer wee be af­flicted in our owne persones, or happen to see our neigh­bours suffer aduersitie, wee may not be vtterly dismayed, but rather take courage to make this conclusion: very wel, it is true that these afflictions are great: but yet must wee stil trust in God, and hope that he wil turne this aduersitie of ours to our welfare, according as he maketh all things that he doth in this worlde to serue to the welfare of the faythfull. If we haue this consideration with vs, wee shall neuer be destitute of cōfort in our troubles, nor neuer bee barred from Gods helpe, so we flee vnto him for succour.

But let vs fal downe in the presence of our good God, with acknowledgement of our sinnes, praying him to make vs so to feele them, as we may alwayes be ready to indure the chasticementes that hee shall sende vs, and abide them without being ouertroubled in mind, and therwithall that we may neuer be ashamed to condemne our sinnes & ini­quities, and to craue pardon for them: and specially that in yeelding our selues guiltie before him as we bee in deede, we may not ceasse to call vpon him, and to assure our sel­ues that his mercie shal neuer be denied vs, when we come for it with true repentance, desiring nothing but to be sub­iect to his good will, and to walke in his feare and obedi­ence all the time of our life. That it may please him too graunt this grace, not onely vnto vs, but also to all, &c.

The eleuenth Sermon, which is the first vpon the third Chapter.

WEe muste here consider the intent of the holy Ghost, to the ende wee may applie this whole doctrine too oure own vse. Hitherto we haue seene Iobs pacience, and how he submitted him­selfe wholy vnto God, yea and that 10 he hath not ceassed to blisse him, not­withstanding that he were deemed miserable among men. But now it seemeth that he turneth all topsiteruie, & that he is angrie with God. But if we marke all things wel and throughly: there is a combate, wherein we see, that on the one side mans infirmitie sheweth it selfe: and on the other side he hath yet still some strength too resist his temptati­ions. Iob then is here as it were in a mamering: [by mea­nes whereof,] whereas heretofore there was nothing but constancie and stoutnesse in him: now there is a mixture, 20 so as the frailtie of his flesh maketh him to be so far ouer­seene, as he murmureth agaynst God, howbeit that his in­tent is not to fall out with God. Neuerthelesse woordes scape him whiche are euill, and proceede from a faultie minde, and cannot be iustified. Thus ye see the first point that we haue to consider: that is too wit, what the state of Iob is: namely that he sheweth not himselfe so stedfast as he did afore, but is incountered with such a battell, as doth well shewe him to be a frayle man, and not able too beare out his temptations as he faine would, nor to submit him­selfe 30 vnto God with so peaceable a minde as were requi­site, and as he had bene wont to do. And here wee haue a very profitable warning. For first wee see, that men are a­ble to do no more than is giuen them from aboue. There­fore let vs learne, not to brag of our owne strength, as we see the more part of men abuse themselues, by bearing themselues in hand that through their owne free wil they be able to moue mountaines and to worke wonders. How be it we must not be deceyued with such imaginations: but must assure our selues, that as long as God vpholdeth vs, 40 we may well stande: but if he loozen his hande from vs, we shall by and by be cast downe. Then is there not any thing whereof man can boast, but they muste altogyther depende from aboue, and resort alwayes thither when they will bee well strengthened. Herewithall wee see the sodaine chaunge that happened to Iob. For it seemeth not that he hath any newe occasion too bee so out of pacience as too cursse the day of his byrth: considering howe hee dooth it seuen dayes after hee had shewed himselfe so pa­cient. Hee seemeth too bee become quyte another man 50 than hee was before. But all our strength vanisheth away in the turning of a hande, if God continue not in ay­ding of vs. And here wee see wherefore a man is lyke­ned too a shadowe. It is not onely bycause our lyfe is so frayle and flightfull, but also bycause wee are vncon­stant, so as there is no holde of vs, but wee bee fickle mynded, looking sometymes so stately as it should seeme wee had the courage of a Lyon, and by and by becom­ming as faint harted as a woman, so as there is neyther reason nor stomacke in vs: and so farre off are wee from 60 hauing the valiantnesse to encounter against temptations, that wee cannot abide so muche as to heare that any man shoulde rebuke vs Then lette vs marke well the sud­dennesse of the chaunge that befalleth vntoo menne, that wee may looke the better aboute vs: and when wee haue called vppon God in the morning, lette vs doo the like all day long: and too bee short, let vs thinke vppon God continually without turning oure selues asyde after anye maner wyse. Thus wee see howe wee muste alwayes bee carefull: thus wee see howe wee must alwayes con­tinue in prayer and supplication. And nowe let vs come too that whiche is sette downe in the Text. Howe Iob cur­sed the day of his byrth. Some there haue bene, that would excuse Iob altogither, as though he had beene caried away in his aduersitie, howbeeit without blaspheming of God. Other some imagine that hee hathe forgotten the paci­entnesse whiche hee had had heretoofore, and that hee is altogither inraged, so as hee hath no more mynde too glorifie God, but is caryed awaye by his owne passions, and speaketh as a man out of his wittes. Heretofore hee blamed his wife of folly: and nowe hee sheweth himselfe a double foole in curssing the day wherein hee was borne. But it is certayne that Iob is not come too suche ex­tremitie: for it is alwayes his purpose too obey God, as wee shall see. Neuerthelesse, there is a mixture in him: that is to wit, in his fighting hee fayleth not to be woun­ded, he ceasseth not too receyue blowes, he staggereth, he steppeth awrie. So then, let vs marke this mixture: that is to wit, that Iob hath not so sounde a perfection as hee had afore. and yet notwithstanding, that although his aduer­sitie pinched him, so as it was likely that hee shoulde haue faynted in the middes of his way: hee hilde on his course still with still purpose too obey God, howbeeit that in the meane while (as sayeth S. Paule) he accomplished not the good that he desired. Paule in that place treateth of him­selfe, and confesseth that although his whole desire was to giue himselfe vnto God: yet notwithstanding it came not so to passe, but he was hindered by his owne nature, which was ouerweake. If S. Paule acknowledged so muche of himselfe: let vs not thinke it straunge that the like should happen to Iob, so as he should be desirous too frame him­selfe to the good will of God, and yet his affection should not be so perfect in all poynts, but that he must be faine to halte and to stoope. And herein we see that which happe­ned too our father Iacob, at such time as God meant too cause vs too vnderstande, that whensoeuer the faithfull in­counter against temptations, it shall not bee without cary­ing awaye of some curste blowes that shall leaue theyr markes behinde them. VVe see howe Iacob wrestled with the Angell of God: and wherefore? not for that hee was Gods enemie: but bycause the Lorde which tryeth those that are his, mindeth also too proue his owne children, as we haue seene in the first Chapter. Therfore it is sayd that the Patriarke Iacob stroue and wrestled with the Angell. VVhereby it appeareth that God ment too exercise him, and also that Iacob disposed himselfe too beare out the bruntes that hee shoulde be put vnto, insomuch that God inhonored him by giuing him the name of Israell, whiche [Page 53] is as much to say, as mightie towardes God. But in the meane while, went hee away with the victorie withoute touch of brest? No, but he had his thigh crusshed in suche sort, as he halted and was lame of it all his lyfe after: The vpper hand was his, but yet was hee faine to be humbled. Behold how the faythful withstand temptations: namely that in some poynt they may chaunce to stoope, yea euen in such wise as God shall humble them all the dayes of their life, that they may haue occasion to know their own infirmities till they grone againe: but yet for all that, they 10 get the vpper hand in incountering, and God suffer them not to be vtterly oppressed. Then muste Gods children comfort themselues in this, that when God sendeth them any afflictiōs, they may well feele some such inward hea­uinesse of mindes as they shall not knowe which way too turne them, yea and so farre ouershoote themselues as to vse wordes that are not to be excused: but yet for all this infirmitie, the strength of God shall not ceasse too dwell still in them, and to hold them vp in such sort, as they shal feele themselues too haue alwayes some good affection: 20 and that although their legges fayle them, yet their hart shall holde his owne still as the Prouerbe sayeth. Thus ye see what we haue to marke in this sentence. But that we may the better vnderstand wherein Iob ouershot himself, and how farre: let vs consider in what maner it is lawfull for men to be wearie of their lyfe. There haue bene many Heathen men, which knowing the miseries of this earth­ly lyfe, haue sayd that the day of byrth ought not too be a time of myrth and ioy but rather of sorrow, for so much as when man commeth to it, he beginneth with weeping. 30 Beholde a creature that is full of vncleannesse, and as vyle and miserable as is possible too bee imagined. And moreouer if wee marke things well, it is a bottomlesse gulfe of all miseries whereunto wee be subiect. So then, if wee haue an eye too the present state and condition of this lyfe: wee shall haue cause to say, that wee ought too lament when children are borne, and that we oguth ra­ther to reioyce when men die, forasmuche as they bee deliuered from many euilles. The Heathen men spake after that maner: Howbeit their vnderstanding was not 40 able to reache so farre as God leadeth vs by his woorde. For they sought no further in this present lyfe, but too continue in it: howbeit, not altogither to eate and drinke, but also to be in honour, to purchase themselues estima­tion, and to finish euery man his owne course. Herewith­all we haue the holy Scripture, which telleth vs that God who hath put vs here bylowe, hath printed his owne image in vs, and therefore that wee ought too consider the noblenesse and woorthinesse which hee hath giuen vs aboue all Creatures. If there were no more but this, that 50 God hath fashioned vs after his owne image and lyke­nesse, whereby hee meeneth too haue his glorie shine in vs: I pray you, had wee not whereof too reioyce in our selues, and wherefore too magnifie him? Furthermore, besides our eating and drinking in this worlde, wee haue also recorde that God is our Father. For too what pur­pose is it that the earth bringeth foorth hir foyzon? euen too nourish vs withall. It happeneth not by fortune, but it is God that hath so ordeyned it. And wherefore? by­cause hee woulde shewe himselfe a father towardes vs. 60 VVee see then that the helpes whiche are too maynteyne vs heere bylowe, are all of them auouchmentes and proufes of the fatherly loue of our God. Ought not wee to make account of such a benefite, yea, or can wee make so great account of it as it deserueth? But it is yet more, that God will exercise vs here bylowe in the hope of the heauenly lyfe, that he giueth vs some taste of it, that he calleth vs, and that he will bee serued, and ho­noured of vs, to the ende we shoulde knowe that wee are his, and that he hath interteyned vs too bee of his hous­holde and familie. Then if all things bee well considered, haue we not good cause to magnifie the grace that he be­stoweth vpon vs, when he sendeth vs into the worlde to inioye here this present life? Yet neuerthelesse it is true also, that wee haue cause too sigh and sob, forasmuche as we be in a bottomlesse pit of all miseries, so long as we be here. But what for that? wee must marke from whence the same proceedeth. The Paynims knewe no further, than that the state of menne is miserable: but wee muste consider wherefore God hath made vs subiect to so ma­ny inconueniences: namely bycause of Sinne. For wee must haue recourse too the firste creation of man, and consider that God was no niggarde of his goodes, but hath poured them out bountifully, as he that is the foun­tayne of all liberalitie. Then hath hee shewed himselfe more than liberall towardes mankinde in the persone of Adam. But wee were bereft of those blissings, and it was requisite that God should cut off his benefites which he had giuen vs, forsomuch as our father Adam through his owne vnthankfulnesse was turned away vntoo wic­kednesse. So then, sithe wee say that all the miseryes of this present lyfe are the fruites of our sinnes wee haue occasion too sighe: not for that we bee so miserable, or for that our state is so harde and troublesome: but for that we be giuen to so much naughtinesse, and to so great re­belliousnesse agaynst God, that whereas his image ought to shyne foorth in vs, it seemeth that wee haue conspy­red too doo him spyte. And this is the cause why Sainct Paule lamenteth, and wee see here the true sorrow which Christians ought to make: but not for their hauing of cold and heate, not for their induring of diseases and other calamities: but for that they see themselues as it were in the prison and bondage of sinne. VVretch that I am, sayeth Sainct Paule. And sayeth hee so bycause hee is impacient, or for that hee lyfteth vp himselfe agaynste God? No: but for that hee is the instrument of the ho­ly ghost, and sheweth vs, that in this present life wee haue cause too sighe and grone without ceassing. And why so? for wee bee shutte vp in a deadly pryson, and are subiecte too so many wicked lustes, as wee can not by any meanes atteyne to dedicate our selues vnto God, by reason of the great number of our corruptions, which ceasse not too prouoke vs vnto euill. Thus wee see howe wee maye lament our cace after the example of Saynct Paule, who giueth vs a rule thereof. But here wee see howe Iob cursed the daye of his byrthe, wherein hee is not too bee excused, neyther can it bee sayde that hee ouershotte not himselfe. And why so? For it beho­ueth vs too ioyne them bothe togyther: that is too witte, that when God created vs, hee also prynted hys owne Image in vs, and dyd vs the honour too bee the excellentest of all hys creatures: In whiche respecte [Page 54] wee haue cause too blisse his name continually: And althoughe this life bee so full of miseries, as nothing can bee more: yet the cace standeth so, as wee can not sufficientlye value the inestimable benefite that God hath bestowed vppon vs, in giuing vs this present lyfe, bycause that by mainteyning vs therein, hee maketh vs too feele by experience, that hee hathe a care of vs, and wyll not by any meanes forsake vs, howsoeuer the worlde go.

Seeing wee haue this, haue wee not whereof too 10 reioyce euen in the middest of all our aduersityes? So then, the faythfull man whiche speaketh with good ad­uisement, will neuer cursse the daye of his byrth, what miserie soeuer he indure. Iob therefore behaueth hym selfe vnthankefully to Godwarde, in cursing so the day of his byrth: and it cannot bee sayde that hee deserued not blame for passing his boundes. Furthermore let vs marke, that the Children of God maye also blisse their byrthday. I meane in not considering their wants, too bewayle themselues wyth Sainct Paule: but simplie 20 in hauing an eye too the benefyte whiche God gaue them when hee sent them into the worlde. True it is that the Heathen men abused it: for when they solemnized theyr byrthday, they did it too exceede in many follies and superfluous pompes. But the very original and wel­spring of the solemnizing of byrthdayes, was, for that the holye fathers knewe it was good reason, too yeelde God thankes, and therefore they hilde that daye as a so­lemne feast, to the ende to prouoke themselues to prayse God. Yea verily: for when wee haue passed some yeares 30 of our life, althoughe wee ought too call Gods benefites too remembraunce incessauntly: yet is it requisite that at the day of our entraunce into the worlde, there should bee kepte an euerlasting memoriall of them, so as wee might say, I see well that this yeare is past: God hathe brought mee hitherto: I haue off ended him many wayes, and therefore it is meete that I shoulde nowe aske hym forgiuenesse. But aboue all things hee hathe shewed mee great fauour, hee hath maynteyned mee alwayes in hope of the saluation that he hath giuen me, and he hath deli­uered 40 me from many daungers: and therefore it becom­meth mee too call the same to remembraunce. And nowe that I am too enter intoo another yeare, it is good that I prepare my selfe to the seruing of God. For the euill ad­uentures that I haue passed, shewe me howe great neede I haue of his succour, and that without him I shall bee vndoone a hundred thousande times. Thus we see howe the holye fathers were woont to solemnize theyr byrth­dayes, and howe it is a good and profitable exercise. The Heathen men (I say) haue abused it, and wee see at thys 50 day howe they that call themselues Christians doe play flat mockholyday with God when they solemnize theyr byrthdayes. For they make no reckening of prayers, nor of thankesgyuing, nor of the acknowledging of theyr sinnes, nor of Gods benefites: but of pampering them­selues after a beastly manner. But (as I haue sayde) it be­houeth vs alwayes too blisse God vpon our byrthdayes. And why? for as muche as God hath set vs heere in this worlde too bee his children: hee hath not put vs foorth as Oxen and dogges, but as reasonable creatures, that 60 beare his Image.

And further, for as muche as wee bee baptyzed in the name of oure Lorde Iesus Chryst, and that besydes oure creation, God hathe also moreouer prynted hys marke vppon vs for an aduauntage, too the intent wee shoulde bee as his deere friendes, and bee receyued in­too hys Churche: therein wee haue cause too blisse God double. And so they that cursse the day of theyr byrthe, by chafing at the miseryes and afflictions that they endure, shewe well that they bee vnthankefull, and that their owne afflictions doo too muche ouerma­ster them. Euen so stoode the cace with Iob. And there­fore wee haue the more cause too pray vntoo God with­out ceassing, that hee will vouchsafe too holde vs backe: and that if nowe and then hee suffer vs too let slippe some wicked wordes, and that we bee not so sted­fast as were requisite: yet notwithstanding that thoughe wee bee shaken, wee may not fall, but recouer our selues agayne, and learne too gather oure wittes better aboute vs, too brydle oure selues: and that when wee see there hathe beene any frayltie in vs, wee maye condemne the faulte, too the intent too returne by and by agayne in­too the right waye. Thus yee see what wee haue too marke heere. But when it is sayde, Cursed bee the night wherein worde was brought, beholde a manchilde is conceyued: it shoulde seeme that Iob meant too spyte God in so dooing. For thoughe wee haue cause (as I haue earst sayde) too blisse God for creating vs after hys owne Image and likenesse: yet is our case suche, as the menne are preferred before the women in mankinde, we know that God hathe ordeyned man as the heade, and giuen him the dignitie and preheminence ouer the woman.

And heere wee see also why Sainct Paule sayeth, that the man muste goe with the heade bare, bicause hee is the glorie of God: and the woman the glorie of the man. True it is that the Image of GOD is printed alyke in them bothe: but yet is the woman inferiour too the man, and wee muste goe by those degrees whiche God hathe sette in the order of nature. So then, it is reason that God shoulde bee gloryfied bothe in males and fe­males: howebeeit that hee muste chiefly bee gloryfied at the byrthe of a manchilde: and yet cleane contrarywise Iob sayeth: Curssed bee the night wherein it was repor­ted that a manchilde was borne. And why did hee so? For it had not become him too haue thoughte well of all these thinges, according as God had disposed the dayes? Yes: but Iob turneth all to the contrarie. And heere wee see that whiche I haue touched: namely that hee so wanzeth awaye in his owne passions, as hee for­getteth Gods graciousnesse, whereof hee had spoken a­fore, For he had sayde: very well, seeing we haue recei­ued benefite at Gods hande, why shoulde wee not also receyue euill? For wee bee bounde too bee subiect vn­too him. Iob shoulde haue borne these thinges well in minde. Howbeeit for as muche as it is an excellenter matter too haue a manchilde borne, than too haue a womanchilde: hee sayeth: cursed bee the night wherein hee was conceyued. But (as I haue sayde afore) all this is too teache vs too praye God too arme vs, and too giue vs strength and power too withstande temptations, con­sidering that hee which is a patterne of pacience, was so carried away. And therefore if at any time wee bee in­combred [Page 55] with any excesse, so as oure fleshe prouoketh vs in suche wise as wee haue not so quiet a mynde too o­bey God as were too bee desyred: let not that cause vs too bee out of heart, sithe wee see that the same thing hath befalne vntoo Iob. Then behoueth it vs too humble oure selues, acknowledging our owne frayltie, and in the meane whyle too be of a good courage, vntill God haue giuen vs the full victorie. Furthermore wee haue too marke also, that suche as haue children, oughte so too reioyce in the hauing of menchildren, as they reiect 10 not theyr daughters, as wee see some vaineglorious fooles doo, who thinke that God dothe them greate wrong, if hee sende them not menchildren. And for what purpose? Too the ende too continue theyr hou­ses, too purchase estimation, and too come in cre­dite. Lo after what manner men woulde as it were pro­long theyr owne lyfe for euer. And yet in the meane whyle if God giue them daughters, it is for their pro­fite and they knowe it not: and therefore they woulde haue God too consent too theyr foolishe fancies. Also 20 God dooth oftentymes punishe this presumptuousnesse. For hee giueth menchildren too those that are too desi­rous of them, and they scratch out their eyes in the ende, and are as Seagulfes too swallowe vppe their substaunce. The fathers are of opinion, that theyr children shall in­crease their house, when they haue malechildren. And yet most commonly it is an occasion too bring a house too confusion, so as it shall bee poynted at wyth the finger. And what is the cause thereof? It is for that men applye not themselues too God and too his will. VVhen 30 men desire too haue children, that desire is good, so it bee well ruled. But it must come too this poynt, Lorde, if thou giue mee issue, let it bee too the ende that thy name may bee honoured when I am gone. And if thou doo mee the worship too bee a father: let mee so bring vppe the children that thou shalt giue mee, as they maye bee rightly thine, so as they maye learne too serue thee, and thou guide them according too thy good will. Be­holde (I say) howe fathers and mothers muste content themselues. VVhen God sendeth them but one childe, 40 whereas they woulde haue three or foure: and when God sendeth them a daughter, whereas they woulde haue a sonne: let them say, Euen so Lord, thou knowest what is meete for vs, and wee must frame our selues thereafter. Behold (I say) wherein the blissing of God sheweth it self. But forasmuch as men are inordinate in their desires, it is meete that God should scorne them and their follies. By the way we be taught also not to despise one another. For whereas God hath honoured men in giuing them the dig­nitie of beeing the heade of mankinde, and appoynted the 50 woman too bee inferiour in degree: men muste not bee proude of it. And truely wee heare howe Sainct Paule sayth, that mankynde is come of the man, that is to wit, of Adam. But howe dooth hee continue, but by meanes of women? If men coulde separate themselues from wo­men, and maynteyne a little worlde by themselues a­lone: they shoulde haue good cause too make their boast. But nowe if a man consider himselfe, hee can no sooner say, my father, but hee must by and by say also, my mo­ther. So then, seeing that mankinde is continued by mea­nes 60 of the woman: it becommeth vs too thinke that wee bee bounde one of vs too another. Furthermore, too what purpose is it, that the woman was created? Verily that shee shoulde bee a helpe too man: and it behoueth hir also too bee subiect to him. But yet for all that, shee is mannes companion, as the Scripture termeth hir. For it is sayde, that among all the thinges that God created, there was not anye helper that coulde bee meete for A­dam. And why so? bycause hee was not of nature like vn­too beastes, but was of a more excellent creation. Nowe if women bee mennes companions, there is no cause of disdeyne, that men shoulde trample them vnder theyr feete, or shake them off, or holde scorne of them: but they must bee knitte togither with the sayd mutuall bond, saying: Very well, God created vs and fashioned vs: and hee mainteyneth vs by menne and women: and that is done too the ende wee shoulde liue togither in one com­mon accorde, knowing that there is a bonde of copart­nershippe whiche God hathe consecrated as inuiolable betwixt vs. Thus wee see what wee haue too remember that wee may behaue our selues vprightly. And nowe let vs come too that whiche is rehearsed heere. It is sayde that Iob wyshed that the daye of his byrthe were o­uerwhelmed with darkenesse, that it were brunt vppe wyth the beate of the daye, and with stormes and tempectes, that it were stryken oute of the course of the yeare, that it mighte haue no starres, and that it might not come intoo the Kalen­der, too bee vnder the gouernment of the Moone. It seemeth heere, that he woulde peruert the whole order of nature. But hereby wee see howe oure passions boyle wythin vs. True it is, that if men coulde mourne without excesse in their afflictions, it were not too be condemned. VVhy so? For our Lorde Iesus Christ was not affectionlesse: yea, wee see that when hee endured any greefe, hee felt it, hee sighed at it, and he was sadde for it: and yet for all that he was the vnspotted Lambe of God, insomuche that there was nothing in him that coulde be blamed. How is it then that hee had heauinesse in him? Saue onely that (as I haue sayde alreadie) his sorrowing was moderated as was con­uenient, and was not wicked nor sinfull of it selfe. But all our passions are wicked, bycause they bee wrapped in some sturdinesse agaynst God, or in some dystrust, or in some other outrage of the flesh. If God send vs any good, it is not euill don of vs to be glad of it: and specially wee cannot yeeld him thankes, but we must haue our harts at libertie, too feele the good lucke that hee hathe sente vs. But what? Menne are alwayes so full of vanitie, as they can neuer make themselues merry without offending of God. As for example, if God sende them ryches, there goeth I wote not what a vaynglorye, medled with them I cannot tell howe. Or at leastwyse they call not vppon God with suche feruentnesse as they were woont to doo, but become verye lazie, and giue them selues ouer too that whiche they haue in hande. Too bee short, as fast as men purpose too make themselues merrie or too bee sad, there will euermore bee some excesse: and hardlye can they holde themselues from offending God, bicause they haue not suche staye of themselues as were requisite, but let themselues runne at randon. And specially, if the aduersitie bee great, menne shall verie hardly scape too forgette themselues, and too bee caried awaye ac­cording as it befalleth heere vntoo Iob, when hee sayeth [Page 56] hee woulde fayne, that his byrthdaye were quite wyped out of the yeare. But did hee himselfe dispose the dayes of the yeare, that hee shoulde desyre too chaunge Gods ordinaunce? when our Lorde sheweth vs the modestie which wee ought too keepe in making of othes, he sayth: yee are not able too make one of the heares of youre heade whyte when it is blacke; or blacke when it is white: and howe sweare you then by your heade? But here Iob passeth somewhat further. For hee woulde plucke the starres out of the skie, hee would set the whole worlde on 10 fyre to burne vp the earth, and he woulde haue the clow­des, and the windes, and all things else to mingle them­selues togither at his desire. Hereby wee see, that when men are much pinched wyth aduersitie, they ouershoote themselues in suche wyse, as there remayneth no more modestie, or any thing else in them but outrage. Sith wee see this in Iob: it behoueth vs to stande the more vppon our garde, and to bee well aduised, that our sorrowing in our afflictions bee after such a sort, as in the meane whyle God be blissed in all that hee doth, that wee prouoke him 20 not to displeasnre, no not euen by vnaduisednesse, for it is certaine that Iob ment not too displease God willingly, neyther was it his intent too dooe agaynst Gods minde: but this befell him through vnaduisednesse. For our pas­sions are blinde, wee haue no witte too discerne, we wan­der without keeping eyther waye or pathe. In so muche then as wee knowe our affections too bee so outrageous, we haue so much the more neede too pray God too rule them for vs. But by the way, if wee compare Iob wyth those that blaspheme God with open mouth, I pray you 30 howe woorthie are suche men too bee condemned? For Iob hauing serued God all the tyme of his lyfe, is neuer­thelesse set here as it were vppon a scaffolde by the spirite of God, too the ende men might by him perceyue theyr owne wretchednesse and humble themselues, and vnder­stande that when the grace of God fayleth them, they are in a forewardenesse too cast themselues into hell, if they bee not hilde backe. Seeing that Gods will was to exer­cyse Iob in suche sorte, as too set him oute for a gazing stocke and too make him serue for an example and lear­ning 40 vntoo others: what shall become of those that blas­pheme God, yea euen without cause? For there are some that if any heart griefe happen to them, so as they be trou­bled, or if a man doo but styrre their choler: yee shall see them teare Gods name a peeces, and they thinke that it ought too serue them for excuse if they can say, why then did he chafe mee? If a man happen too doo them a little displeasure, or if a flie chaunce to crosse before their eyes: Iesus Christe, and his death, and his bloud, and his fleshe, and all that euer hee hath, shall bee torne all too peeces. 50 As who woulde say, that our Lorde Iesus Christ had ta­ken mans flesh vppon him, to bee made a Rayling stocke at those monsters handes which are not woorthie to liue vpon the earth. And yet notwithstanding, they will take it for theyr excuse too saye, suche a man did anger mee. Thou supposest that thou bendest thy selfe agaynst man, and yet notwithstanding when thou bendest thee a­gaynst hym that hathe grieued thee, the cace is so that God is offended by it. But when they come too ad­uaunce themselues in that wise agaynst God: seeme they 60 not Monsters contrarie too nature? Therefore lette vs take heede that wee so brydle our affections, as Gods name bee not blasphemed by vs, whereas it ought too bee praysed and blissed. Marke this for one speciall poynt. Furthermore, wee see that in blaspheming of God, men haue a certaine naturall Rhetorike, and are so cunning in the art, as there is no lacke in them. God hathe giuen vs speache, to the intent wee shoulde confesse him too bee good, righteous, and full of equitie in all respectes and caces, and too the ende that in all oure talke, our indeuer shoulde bee too speake of hym with all reuerence. But when it commeth too the poynt that God shoulde bee honoured aboue all thinges, wee speake so fayntlye of him, that scarcely can a man wring a little woorde out of vs that shall bee well set. But if men will go too blas­pheming: then yee shall see them as eloquent as may bee deuysed, and there is not the man that maye not seeme too haue beene at schoole too learne fine Rhetorike. E­uen so is it here. Iob did it not of set purpose (as I haue sayde afore) for he withhilde himselfe as muche as he was able, and hee fought agaynst the temptation. And yet notwithstanding we see howe his owne nature caried him awaye in suche wyse, as hee coulde not holde hymselfe from this kinde of Rhetorike whiche is too too flowing. For wheretoo else serueth his setting downe of so manye fashions of speache, whiche hee heapeth vppe as it were intoo a little pyle? For so muche then as wee see suche a vyce rooted in menne, what haue wee too doo? VVee muste pray God too open oure mouth, and too giue vs the grace that all our woordes may tende too his honour. And moreouer that he will restraine vs after suche a sorte, as wee maye take good heede that wee speake not vnto­wardly and at aduenture, when occasion is giuen to talke of his iudgementes, and of the good that hee hath done vs, and of the corrections that hee hathe sent vs, and of suche other lyke things: and that wee maye beare suche reuerence too his Maiestie, as our woordes may bee well framed, that there may not bee anye reproche, and much lesse any outrage, as wee see is happened here vntoo Iob. Yea and wee must bee the more prouoked therevntoo by this that hee sayth, Let them that are woont too curse dayes, curse the daye of my byrth: and let them that rayse vppe wee­ping and lamentation, ban the night wherein I was conceyued. Seeing that Iob speaketh so, wee see yet better, that men haue neyther measure nor stay of themselues when their affections beginne too boyle vp. For like as in a potte, when the first seething is ouerpast, and it hath cast his first skumme, other walloppes come after, so as a man cannot stoppe them: euen so fare our affections, which are so out­rageous as a man cannot weeld them at the first brunt. But contrarywise wee see what is taught vs in the holye Scrip­ture: namely that when Dauid ment too prayse God as became him, he was not contented to applie all his wittes and all his indeuer to the dooing of it: nor to call men to beare him companie: but hee sayeth also, Yee Heauens, thou Earth, ye Trees, yee Hilles, thou Hayle, thou Snow, thou Rayne, and all ye senselesse creatures, prayse ye the Lorde. VVee see what zeal ousnesse there ought too bee in vs when wee mynde too serue God in good earnest: that is too witte, wee must desyre not onely that menne and women, but also that the sencelesse creatures shoulde with one common consent applie themselues too prayse [Page 57] God with vs, so as there may bee nothing in this worlde neither aboue nor beneath, which shall not bende it selfe wholy to glorifie God. And herewithall also let vs pray God to giue vs the grace to bee able to imploy our selues thereaboutes, and to strengthen vs against all temptatiōs that may chaunce: not onely agaynste the assaultes that shall be made vpon vs by our enemies from without, but also agaynst the affections that are within vs.

Now let vs fall downe before the presence of our good God, with acknowledgment of our offences, beseeching 10 him to make vs vnderstād thē better, & to open our eyes, that when we behold the miseries wherewith we are like to be drowned & vtterly fordone, we may learne to haue recourse to his soueraine goodnesse, so as he may cōtinew the thing that he shall haue begōne in vs, by making vs to taste of his loue: And that if hee sende vs any afflictions, eyther by reason of our sinnes, or for the tryall of our pa­cience, we may not be so vngracious as to grudge against him, but rather blisse him, assuring our selues that he hath iuste cause to chastyze vs: and yet neuerthelesse besee­ching him to gouerne vs in suche wyse by his holy spirit, as wee may desire nothing but to frame our selues to his good will, to the ende hee may cause the precious bloud of his sonne (which was shedde for our redemption) to bee auaylable in vs, and that wee may bee settled therein more and more vntill he haue gathered vs vp to him into his immortall glorie wherevnto he calleth vs. That it may please him to graunt this grace not onely vnto vs, but al­so to all people and nations of the earth, bringing all poore ignorant soules to the knowledge, &c.

The twelfth Sermon, which is the second vpon the third Chapter.

I Haue declared heretofore, that when we bee heauy and sorowfull, the onely re­membrance of Gods benefites muste cheere vs, or at leastwise asswage our mi­series and griefes: so as if any aduersitie pinch me, and I bethinke me of the great 40 number of benefites that God hath done for mee, the same must asswage my sorrow. And sith the cace standeth so, no afflictions ought to make vs forget the knowledge whiche wee haue of Gods benefites and graces: and yet notwithstanding it commeth so to passe. VVhereof we see example in Iob, who is the true mirrour of pacience. For what soeuer miseries he indured: yet ought he to haue ac­knowledged it for a greate good fortune, that hee was sent as a reasonable creature into the world, that he had borne 50 the image of God, and that hee had bene cherished and mainteyned vnto mans age, to the intent he myght know God to bee his father. Beholde here such benefites as are inestimable: and yet is Iob so farre of from commending them, that hee wisheth hee had neuer tasted them. VVee see then howe sore temptations trouble vs, and that in steede of taking some comforte and asswagement of our sorowes by Gods benefites, wee turne the same into a corzie in somuch as we could finde in our harts that God 60 had neuer done vs any good, nor that wee had neuer knowne him. Not that Iob was vtterly of his minde: but bycause woordes escaped his mouth without aduisement, by force of the miserie that hee indured. This then is no incouragement for vs to consent vnto wicked intentes: but wee muste brydle our selues in suche wise, that if such fancies come in our heade, wee may driue them a greate way of from vs. And certaine it is, that here is a greate and sinfull infirmitie worthy to bee condemned. For wee see the example that is shewed vs in the two and twentyth Psalme in the persone of Dauid, and specially in the per­sone of our Lorde Iesus Christe. Dauid is there as a man destitute of helpe, to whome God sheweth himselfe to be contrarie, in so muche that hee seemeth to be vtterly sha­ken of, and therefore hee cryeth out, My God, my God, why haste thou forsaken mee? And this is spoken in the persone of Iesus Christ, as of the heade of all the faithfull. But yet neuerthelesse, after he hath thus made his mone, hee addeth: Lorde thou diddest draw mee out of my mo­thers wombe, thou diddest gather mee vp from the ma­trice, thou haste shewed thy selfe to bee my God be­fore I coulde knowe thee or call vpon thee. Dauid did set this geere before him, of purpose to render thankes vnto God, and too sing vnto his name in the middes of his sorowes: and afterwarde he stablysheth himselfe in good hope for the time to come, not doubting but God [Page 58] regarded him styll with cōpassion, considering that he had shewed himself so gracious & pitifull towards him alrea­die. Here we see a lesson cōmon to all men: which is, that when we be distressed with aduersitie too the vttermoste, euen that it seemeth a vayne thing and but lost labour to call vnto God: yet it behoueth vs to cōsider, that he hath created vs and put vs into this world, imprinting his owne image in vs, and giuing vs many tokens to knowe that he taketh vs for his children. This ought to make vs lyfte vp our mindes alofte, to yeelde him his worthy prayse: and 10 moreouer it must serue vs for a spurre to make vs to trust in him, doubting not but he will shewe himselfe the same hereafter, whome wee haue felte him heretofore. True it is, that it were better for a man to be vnborne, than to be vtterly lefte vp vnto miserie: in so muche as our Lorde sayeth, vnhappie is he by whome offences come: It were farre better for suche a man, that hee had neuer bene borne. Yea, but when the cace standeth but vpon the suffering of calamities and troubles: wee muste not take them so sore to harte, as to forgette the gracious good­nesse 20 that hee shewed vs, when it pleased him too make vs to inioy the lyghte of the worlde, specially with condi­tion that we should be his children, bicause hee hath prin­ted his image in vs. There was therefore a peece of vn­thankefulnesse in Iob. But let vs marke therwithall, that he spake not as one that consented to suche meaning. Hee was so turmoyled, that this escaped his mouthe vnwares: & yet neuerthelesse he was fully resolued in his hart still, that God had done him so muche good, as of very rea­son hee ought to acknowledge it. And hereby wee bee 30 taught, that although God strengthen vs by his holy spi­rite, so as we haue some pacience and power to withstand aduersities: yet notwithstāding there will be some fraile­nesse mingled with it, in so much that our griefe shall carie vs away as it were some hideous tempest in vs, so as wee shall not be able to rule our selues in all poynts as it were requisite. And hereby we be warned to walke in feare, and to stande continually vpon our garde, beseeching God to succour and releeue suche weakenesse as hee knoweth to be in vs. Furthermore, if at any tyme wee be so assaulted to passe our bondes & to make complaintes: Let vt praye 40 God to arme vs, that wee may well atchieue such a com­bate. And howsoeuer the worlde go, let vs practyze the lesson that I haue spoken of: which is, to set before our eyes the benefites of God whiche wee haue receyued in times paste, to the intent they may so comforte vs, as our soro we doo not ouermate vs too oppresse vs altogither, but that wee may keepe still some taste of Gods good­nesse, too the ende wee maye hope styll for mercye at his hande, notwithstanding that wee haue no lykely­hoode at all of it, and that it seemeth wee bee vtterly 50 shutte out from him. Thus yee see what wee haue too marke in this streyne. And herewithall wee see, that when menne are once fallen vnto wickednesse, there is no ho [...]with them. It was alreadie too muche too haue sayde, why was not the doore of my mothers wombe shutte vp? why was I borne into this worlde? But hee addeth further, why did the knees receyue mee? why did I sucke the teate? Herein wee see that Iob considereth not Gods benefytes to his owne profite, albeit that hee haue felte 60 them in greate number, but rather reiecteth them al­togyther: and this is to make an ill beginning. There­fore wee muste take good heede too our selues: and so soone as our Lorde maketh vs to knowe any good that wee haue receyued at his hande, it muste so touche vs to the quycke, that wee may not bee so churlishe and frowarde as too turne good into euyll. For if wee once beginne to forgette Gods gyftes, or to turne them con­trarie too that wee ought: it is certayne that the same inconuenience and vyce wyll followe vs to the vtter­moste, as wee see here by the example of Iob. VVhen God openeth our moothers womb to let vs out into the worlde, hee gyueth vs certayne women to take vs vp, according as wee see it is verie needefull, considering that the poore humane creature commeth foorthe in as greate necessitie as any thing can bee. This done, hee prepareth nourishmente whereby wee bee strengthened, and hee turneth the womans bloude into milke, that wee myght sucke sustenance out of it. God then doeth so prouyde for vs, euen at the tyme that wee haue ney­ther wytte nor reason, and are in daunger of death, not able too helpe our selues, no nor too aske helpe at o­ther folkes handes. God preuenteth and ouergoeth vs. VVee see here benefytes of diuers kindes. But wee see that Iob did put them all in a bundle, and was angrye with them all. Therefore lette vs heereby take war­ning, too bee moued too consider Gods fatherly good­nesse and too thanke him for the same, so often as hee setteth foorthe anie of the benefytes that wee haue re­ceyued of him. And when wee haue so begonne, lette vs go throughe with it. For as it is sayde in the Frenche Prouerbe, Loaues are made horned by setting of them a­misse into the Ouen, and when menne haue once ouer­shorte themselues, they wote not howe to keepe measure any more. Nowe if it happened so vnto Iob, who was indewed with so singular constancie: what shall become of vs that are but as leaues, so as there needeth but a little blaste of winde too shake vs downe? Then lette vs vnderstande the neede that wee haue too flee vn­to God, that hee may reache vs his mightie hande. But after that Iob hath sayde so, he addeth yet worser: whiche is, that if hee were dead, he shoulde haue rest. The reason (say­eth hee) is that death endeth all things, so as there is no more eyther riche or poore, there is no more any Seruaunt or Mayster: those that haue troubled the worlde holde them­selues in quiet: and they that haue bene troubled are also at reste with them. I shoulde lye still and sleepe, I should no more haue any care or feeling of miserie. It seemeth at the firste blushe, that Iob speaketh heere lyke a Heathen man that hath no hope of the lyfe to come nor of the resurrection, howebeit that the same were neuer cleane wyped out of his harte. But sometymes there are so greate and so headdie passions in vs, that the seede of God is as it were choked, and all the lyght of religiousnesse whiche wee ought to haue, is dimmed, and all the conceytes thereof are caste vnder foote, so as they can beare no sway. This is well woorth the nothing: but it had neede too bee declared more at length, for to bee well vnderstoode. VVee see howe the present afflictions blinde vs. If it bee sommer, and that wee bee ouerwhote (for wee muste take theyr familiar examples) it seemeth one of the paynefullest troubles that a man can indure: specially if [Page 59] a man bee so ouerloden that hee faynt, and bee not able to holde out any further, hee woulde haue a froste that shoulde clyue the stones, and hee thinkes hee shoulde bee well refreshed, and that hee shoulde bee the more at his ease. And if it bee winter, wee will thinke that no heate can bee to greate for vs. Lo howe the present pas­sions cary vs away, and this befalleth too all men: Yet notwithstanding some are muche more tender and nyce to suffer aduersitie, than other some bee. Therefore ac­cording as eche mans nature and complexion is, there­after 10 doth hee torment himselfe with the aduersitie that hee indureth, and thereafter dothe hee martyr himselfe to the vttermoste. For asmuche as wee see suche experi­ences, wee knowe that men are caryed away by their af­fections, in suche wise as they thinke vpon nothing but the thing that grieueth and tormenteth them. And the same thing is to bee seene heere in Iob. For hee is so o­uerpressed with his miserie: that hee lo [...]eth most vn­too that whiche shoulde befall him after his death, and thinketh nothing at all of the seconde lyfe. I saye hee 20 thought nothing at all of it when he spake after that sorte at aduenture. True it is that hee had the knowledge and beliefe of it printed in his harte: but it lay as a couered fyre, which is as it were choked with ashes. And let vs not thinke it straunge, that our euill, and sinfull affections, shoulde cause vs so to forgette the things that we knewe and were sure of afore. For wee see howe good zeale hath had the same propertie both in Moyses and in sainct Paule. VVhen Moyses desired God too bee striken out of the booke of lyfe, to the ende that the people might 30 bee saued: wee see there a good and holy minde, euen suche a one as God allowed of: and yet was there some­what too bee gainesayde in it. Doth Moyses thinke that God can roote out his owne chozen? Is God chaunge­able in his purpose? Moyses knewe well that God had chozen him and accepted him too bee one of his chil­dren. Howe dothe hee then desyre to bee wyped out of the booke of lyfe? It was as muche to saye, as if hee had neuer bene reckened in the number of them that muste obteyne euerlasting lyfe. Dothe hee demaunde it of God 40 in waye of Hypocrisie? No: there is nothing that cary­eth him away but his owne zealousnesse, which is so fer­uent in him, as hee passeth sor nothing but the welfare of the people that was committed vnto him. For what a matter was it when hee hearde the sentence of condem­nation, that God woulde destroy all the children of A­braham? If this offpriug that God hath chozen to him­selfe bee so rooted out, the couenant of God muste also needes bee abolyshed: Lorde, then rather lette me bee razed out of thy booke, than too say that al this peo­ple 50 heere shall perishe. Moyses then was seazed with so greate an anguishe, that hee forgat himselfe: hee had no more regarde of himselfe: neyther considered he that those whome God hath chozen muste of necessitie bee preserued euen too the ende. This was gone from him for a little while: and thus wee see why he desired to be wyped out of the booke of lyfe. As much is to bee sayde of Sainct Paule. I woulde wishe (sayeth hee) to bee cur­sed for my brethrens sake. Howe so? Sainct Paule knew himselfe too bee a member of our Lorde Iesus Christe, 60 and was sure that hee was an instrument purposely cho­zen too glorifie him: and woulde hee nowe repeale the sayde grace? woulde hee breake off the course of Gods determination when as hee knewe well that it is vn­chaungeable? No, as hee himselfe declareth anone after. Then was there some contrarietie in him. Yea, but no inconuenience came of that. For as I sayde, his zeale whiche is good and holy, draue him and inflamed him in suche sorte, as hee had no respect of his owne welfare for the present tyme, but was desirous that God should ful­fill his promise in the ofspring of Abraham, to the intent that his name myght not bee blasphemed. Nowe wee see by example, that good affections doo sometimes as it were steppe asyde out of the way in Gods children, and make them to forget that which is knowen and certayne vnto thē. And sith the cace stādeth so, we must not thinke it straunge though Iob were so hardly distressed that hee was forced to speake like a harebrayne, so as he maketh all men alike and equall when they bee deade: and it should seeme by his saying that menne perishe, and that there is none other lyfe after this. His dealing thus, is not for that he had not well cōceyued an other opinion in his minde and ingraued in his harte: but hee speaketh as a man that raueth in a traunce. For his griefe had so blinded him, that hee was not his owne man but was become like the boy­ling sea, wherein the waues iustle one agaynste another. Then see wee a fayre lookingglasse, whereby wee may perceyue that our affections are blinde, bicause they fo­lowe not reason, too knowe the things that wee ought too bee moste certayne and fully resolued of in all the worlde. For what shall become of vs, if wee knowe not that wee are created to a better lyfe? It were better for vs that wee were Asses & Oxen. For the brute beastes inioy the present lyfe: they feede, they take theyr rest, and they trauell without any greate feeling of it. But men eate not one morsell of breade without care: in the middes of their pleasures, they haue a number of hart­bytings of their owne (besydes that they wante not a­noyances at other mens handes) for euery man for him­selfe becommeth his owne hangman. Therefore if wee haue no hope of the seconde lyfe, what shall become of vs? And truely our Lordes will is, that the same shoulde abyde printed in the hartes of all menne, according as wee see that although the Heathen men were become brutishe, yet notwithstanding they retayned styll some knowledge of the seconde lyfe, and of the immorta­litie of the soule. And as for those that knewe it not, God hathe lefte some marke or other, whereby too make them vnexcusable, yea and it were but euen the toombes that they haue made too burie deadefolkes in. Euen that is a recorde of the resurrection. But heere wee see that Iob wiste nothing of all this. VVhat shall wee saye then, but as wee haue sayde alreadie: that is too witte, that when wee gyue heade to our affections, they put out our eyes, or else seele them vp so close, as wee can see neuerawhit, but speake off and on, without any aduysed vnderstanding or staye of our talke? Be­holde wherevpon wee ought too muze. But on the o­ther side, lette vs marke the grace that was gyuen to Iob, in that hee did not vtterly consent too this so raunging talke, (for that had bene a blaspheming of God) but onely did lette slippe suche woordes at randon. If a man [Page 60] had asked him by and by, what sayest thou? is there no difference betweene good men and badde? dothe death make a finall ende of all thinges? Thou speakest heere lyke an infidell that neuer knewe of God nor of Gods religion. For God teacheth vs, that after death there is a better lyfe than this, and an euerlasting heritage, which hee hath prepared for those that are his, and for those whome hee hath chozen: and as for the reprobates, see­yng that they haue despyzed him during theyr lyfe, they shall knowe him to bee their iudge. If Iob had bene po­sed 10 thus, hee woulde haue confessed suche things, yea e­uen vnfaynedly: and yet for all that, hee ceasseth not to ouershoote himselfe in the same things. Also wee see that all the matter consisteth not in knowing: but wee muste perseuer in the same knowledge, to withstande temptations with it when they assayle vs. For if we haue readde the holy Scripture, if wee haue haunted sermons, if we haue bene taught that which is requisite for a mans saluation: and yet for all that, bee negligent, and bende not oure minde to bethinke vs of the things that wee 20 haue hearde afore: it is all one as if a man beeing well furnished with Corselet, Murryon, swoorde, and Tar­get, shoulde hang them all vp vpon a spirget, and suffer his armour to ruste, and his swoorde to sticke faste to the scabberd, when hee should come to haue neede of them. Hee may well say, I haue armour and weapon ready: but what shall it boote him to looke vpon them? yee see his furniture is vnprofitable, bycause hee hath suffered it to ruste: and moreouer hee shall not knowe howe to han­dle eyther swoorde or target at his neede. Euen so stan­deth 30 the case with vs. VVee may well haue knowne the thing that is good and conuenient for our saluation, and yet for all that, when as wee thinke our selues too bee handsome and well appoynted men, wee shall not haue the skill howe to applie all things to our behoofe: but this knowledge of ours shall bee as it were rustie, so as it shall not come to our remembrance when wee haue neede of it, and when it might stande vs in beste steade. Then see wee here a good lesson for vs: which is, that it is not ynough for vs to haue knowen the thing that 40 God sheweth vs for our profit: but wee muste also exer­cise it without ceassing, and our remembrance muste bee refreshed, to the intent wee may knowe which is the true vse of the holy Scripture. For if that whiche is spoken of here befell vnto Iob, who notwithstanding had earnestly minded the worde of God (I meene not the word writ­ten, but the woorde that God hath giuen him by aspira­cion:) if he (I say) missed not to be besotted at his most neede: what shall become of vs that are muche weaker than hee was? And therefore lette vs beseeche this good 50 God, that if at any time (for to make vs humble,) he suf­fer our owne infirmitie too ouerrule vs, so as wee haue no suche power too warde Satans blowes as were requi­site: yet notwithstanding the same may bee crossed out of his reckening booke, and not bee called to account. Thus wee see what wee haue to do. But will wee bee as­soyled at Gods hande? Then muste wee first condemne the faultes that wee perceyue in ourselues. Furthermore as touching the state of the seconde lyfe: the Scripture sheweth vs as muche as is expedient to bee knowen in 60 this behalfe: which is, that it is true, that when men are come to the ende of their race, God draweth them backe from hence beneathe. For this life is likened too a course or a race. Therfore we haue made an ende of our race or iourney at death. But yet for all that wee ceasse not, ey­ther to bee in payne: or else to bee in blissed ioye after that our soules are parted from our bodies. Lo what wee haue too beare in minde. As touching the paynes of this present lyfe, as the care of eating and drinking, of main­teyning oure selues in apparell, and of keeping oure selues from harme taking, as well by meanes of men, as by meanes of beastes: all this shall vtterly ceasse: and yet in the meane while it is saide, that the childrē of God are gathered vp into ioy. True it is, that as yet wee haue not the crowne that is promised vs, and whiche is prepa­red for vs. For the whole body of Iesus Christ muste bee made full and perfect togyther. And heere wee see why it is sayde that our lyfe lyeth hidde in Christe vntill the tyme of his c [...]mming. But yet the faythfull resting in Abrahams bosome are already so farre foorth parttakers of the sayde ioy, as they knowe that God is their father, and that the truste whiche they haue had in him is not in vayne. And specially wee muste marke howe Sainct Paule sayeth, that as long as wee bee shutte vp within this mortall body, wee walke in hope, without any be­holding or sight of the things that are promised vs, for all those things are hid from vs: but when wee bee parted out of the worlde, wee see the thing that wee hoped for, and the thing that was earst hid from vs is then shewed openly vnto vs. VVe see then howe the faythfull that are departed out of this worlde, are in ioy with God, and do knowe, that forasmuche as they bee Christes members, they can not perishe: yea and that they knowe it muche better, and with a greater power, than they had done du­ring this present lyfe. And as for the reprobates, they are as condemned caytifs, that wayte but for the houre of execution and torment. For they be sure alreadie of cō ­demnation. And heere wee see why it is sayde that the diuelles are locked vp in darke prisons; and bounde as it were in chaynes, vntill they come to the sayde finall con­fusion, whiche is prepared for them agaynste the com­ming of our Lorde Iesus Christe. Thus wee see what the Scripture dothe briefly shewe vs concerning the state of the seconde lyfe, in wayting for the laste daye. But it is spoken soberly vnto vs, bycause wee bee too muche gy­uen too fonde and curious questions. And wee see that men loue better too bee inquisitiue what is done in Paradise, than too knowe whiche is the waye too come thither. Beholde, God him selfe telleth vs, say­ing: Come to mee. Hee sheweth vs how wee may come thither: and wee passe not for it. You woulde maruell to see howe colde we bee when it standeth vpon the poynt of going vnto him by the meanes that hee hath giuen vs: and yet in the meane whyle wee bee buzie in demaun­ding what is done heere? and what is doone there? what is this? and what is that? VVee be desirous too knowe that whiche God hath hidden from vs: for hee will not haue vs too knowe ought as nowe, but onely in parte. And heere wee see why the holye Scripture vseth such a sobernesse. It is bycause wee shoulde not couet too bee ouersuttle in these fonde questions, but bee con­tented too knowe that whiche is for our profite. Yet ne­uerthelesse [Page 61] it standeth vs in hande to bee well resolued in the sayde article: that is to witte, that in death there is not reste for all men. True it is that all men, yea euen the wic­ked also (as I haue sayde) shall bee discharged of the ne­cessities of this present lyfe. But in the meane season they fayle not to bee tormented, feeling God too bee theyr iudge, at whose hande they can looke for no mercy, for they knowe that this confusion is throughly ready for them, and that they shall bee plunged downe into hell. Seeing (I say) that they are caste and repriued to that day: 10 they feele an vnquietnesse whiche passeth all the paynes and tormentes of this worlde. It behoueth vs too knowe this, to the intent that while wee lyue here belowe, wee may pray God to guyde vs with his holy spirite, that wee may not couer any vnlawfull thing: wayting continual­ly tyll hee accomplishe his promise, in gathering vs all to­gyther into his heauenly kingdome. Lo what wee haue to beare in minde. And as touching the reste, although Iobs talk was out of square, (as I haue said alredy) yet notwith­standing wee may gather some good and profitable lesson 20 of it. Howe so? VVhen hee sayeth that Kinges and Prin­ces doo buylde vp desert places: hee sheweth the foolishe vaynegloriousnesse that is in worldelings, and in suche as woulde make themselues renoumed heere. VVhen men deuise, practyze, and consulte of buylding houses and pa­laces: wee knowe that commonly there is excesse. VVhē they proceede according to the order of nature, and say, very vell, it is Gods wyll that wee shoulde lodge heere belowe, and therevpon doe buylde themselues houses to dwell in according to theyr articles: it is a very good 30 lyne that they drawe by. But they that meane too mag­nifie themselues in the worlde, content not themselues with that, but wil printe an euerlastingnesse of their names in their palaces and castelles, and they wyll haue them to bee seene a farre off. VVho buylded suche a place? it was yonder Prince. Thus yee see the vayne gloriousnesse that passeth beyonde the order of nature. And that was it that Iob mente too gyue inkling of. As if hee had sayde, men that lyue vpon earth are prycked with muche care, in such wyse as they take muche payne, and fayle not to heaue 40 out one another. For they bee so prycked with theyr owne lustes, that they wage battell agaynste nature. For what meaneth this their buylding in desertes? It is too make buyldinges that are as it were incredible, that when a man commeth too the place, hee maye take vp hys hande, and blisse him, saying: Howe is it posible too haue buylded in this place? For if a situation bee conue­nient and easie to buylde vpon, and a man see some fayre buylding vpon it: very well, it shall be thought no strange matter, and it will bee mockt at by some maner of quippe. 50 But if a man see a place that is as it were vnapprochable, and some other take vpon him to say, I wyll make it a place of estimation: then beholde, the desert is buylded vp. Beholde it is made as a new worlde. Suche maner of men meene as it were to stomake agaynste God. For they purpose too reforme the worlde and the order that God hath set in it, they wyll haue it seene that nothing shall let them [of theyr purpose.] And whereas God hath sette barres before them to say, you muste go no fur­ther: they leape quite ouer them. Lo what vaineglorious­nesse 60 is in many men: and this is the thing that Iob mente too betoken heere. Also (as I sayde) his woordes are farre out of square: but howsoeuer the case stan­deth, a man maye yet gather some good lesson of them. Moreouer when hee addeth, That the seruaunt is set free from his mayster, and that the poore and the riche are all one: it is to shewe vs, that men muste not glo­rie in theyr present greatenesse, according as sainct Paule speaketh of principalities, wherein hee speaketh as Da­uid dothe. For thus hee sayeth in the Psalme: I haue sayde, ye are Gods. VVhich is as muche to say, that Prin­ces, and suche as are in authoritie, are Gods li [...]etenants, and haue preheminence aboue the reste of the worlde, as thoughe God had priuiledged them. But what for that? yet are yee mortall men, and shall dye as men, and so as­sure your selues. Thus wee see that they whiche are ad­uaunced to hyghe estate, oughte not to dazle mens eyes, but rather acknowledge theyr owne frayle state, and that for asmuche as the worlde and the shape thereof pas­seth away: theyr riches, theyr credite, and their honor shall come to nought. Therefore let them not besot them selues. But let them continually thinke vpon death, and let those that haue seruauntes and subiectes vnder them, thinke thus with themselues: we muste come to account, wee haue one in heauen who is maister of vs all, as sainct Paule sayeth: there will be no accepting of persons, there shall bee no more bondage or mastershippe for men too alleage before God. True it is that the earthly policie, and also the state of Magistrates is ordeyned of God. But all this concerneth the worlde and worldely things, whiche shall take an ende. And therefore muste these things bee transitorie also. Then let vs all take heede that wee holde our selues in lowlynesse and modestie, and that wee at­tempt not any thing whiche God hath not giuen vs liber­tie to doe. But nowe let vs returne to the matter that wee beganne withall: that is too wit, that Iobs talke ceassed not too bee outrageous and excessiue, and without any measure: and that if hee hadde consented vnto it, it had beene horrible blasphemie. But the case so standeth, that forasmuche as he had not suche a strength in him selfe as to bee able too master himselfe: hee was attaynted with many euill faultes, as men muste needes feele in the en­countering, that they haue alwayes infirmities in theyr fleshe. And furthermore wee see heere howe Iob speaketh of little babes. For whereas hee sayeth: As an vntimely byrthe: it is as muche as if hee ment too tell vs, that when God putteth an humane creature into the mothers wombe, it hath no soule. But contrarily wee knowe that when the creature is conceyued in the mothers wombe, God breatheth a soule into it, and it is certayne that it hathe in it the seede of lyfe. And so Iob sheweth him­selfe not too bee well ynough settled in his wittes, to con­sider of Gods workes, and too iudge rightly of them, too discerne betweene blacke and whyte, but is altogyther strayght. And whereof commeth that? Euen of the har­dinesse of his passions, as I haue sayde. VVee see heere as it were a tempeste or storme that maketh Iob bothe deafe and blinde. Sometimes when it thundreth, and the ayre is so sore troubled that a man can not heare any thing, all oure wittes bee as it were vtterly amazed, and therewithall we bee striken in feare: and when we see the flashes of lyghtning, and heare the thundercrackes, and [Page 62] the ratling of some sore and vehement hayle: wee ima­gine that wee shoulde bee fordoone, and wee shrinke our selues inwarde in suche wyse, as we dare not once put out our heads. Euen so stoode the cace with Iob. VVherefore let vs consider these things, and there withall let vs also beare in minde the doctrine that I haue touched already. True it is that here we muste marke two things: for wee haue two extremities, whereof it behoueth vs to take hede. The one sorte thinke it is no pacience, if a man bee not al­togither peaceable. The other sorte are of opinion, that 10 although a▪ man chafe agaynste God, and resist him: yet hee ceasseth not to bee pacient, conditionally that at the ende hee mislyke of his faulte and repent it. These men gyue themselues the brydle, and take leaue to committe many sinnes, yea and they suppose themselues to bee pa­cient when they haue so stomaked agaynste God by that meane, where through they bereeue themselues of Gods grace. Therefore wee must take heede of these two extre­mities. And let vs marke, that our pacientnesse in submit­ting our selues to Gods good will, is not to bee without 20 any greefe at all, or not to stomake the matter at some times, or not to feele the waues that come rushing against vs, so as wee shold be as senseles persons in that behalfe: But rather, when wee bee in suche battels, let vs not dis­courage our selues for the matter: but lette vs call vpon God, and therewithall feeling continually howe greately wee be giltie before him, let vs pray him to strengthen vs by the power of his holie spirite, that wee may be able to withstand such assaultes, whereby we myght be oppressed at the firste blowe, if hee susteyned vs not. Beholde (I say) howe it behoueth vs to deale, to the ende that when God shall haue gyuen vs any power and strength to withstand temptations, he may encrease the same in vs, vntill we be come to the ende of all our battels.

Now let vs fall down in the presence of our good God, with acknowledgement of our faults, beseeching him to make vs feele better what we haue not done, that we may be sory for them, & craue pardon of him, & walke in such aduisednesse, that beeing shrowded vnder the shadowe of his wings, we may be fenced with a good & inuincible de­fence against our aduersarie, & all that euer he cā practyze against vs. And for asmuch as we be inuironed with so ma­ny wants while we be in this world, let vs pray also to bee strengthned with power frō aboue, that we may not faynt in the midst of our iourney, but hold out our race, hauing alwaies our eye vpon the glory that is promised vs in hea­uen, and purchased for vs by the death and passion of our Lord Iesus Christ, not doubting but that wee shall fully & perfectly enioy it, when we shall haue earst taken posses­sion of it here beneath by hope and pacience. That it may please him to graunt his grace, not onely to vs, but also to all people and nations of the worlde, &c.

The thirtenth Sermon, which is the third vpon the third Chapter▪

IOb complayneth here, as though God did men wrong too put them into the worlde, and to exercise them with store of miseries. And so he maketh his recke­ning, that if God will haue vs to liue, he should mainteine vs at our owne ease, & 50 not incomber vs with many troubles. Thus we see briefly what is conteyned here. Verily Iobs intent was not too pleade agaynst God, as if he woulde go to lawe with him: but yet in the meane whyle, the greefe that hee susteyned carryed him so farfoorth, that these complayntes passed out of his mouth. How nowe? VVherefore hath God set vs in this world? Is it not to the end that we should know him to be our father, and that wee shoulde blisse him, by­cause wee be sure that he hath a care of vs? But contrari­wise 60 it is to bee seene, that many men are afflicted and tor­mented with many miseries. To what purpose doth God holde them at that poynt? It seemeth that hee would haue his name to bee blasphemed. VVhat can they do whome hee handleth so rigorously? when they see death before their eyes, or rather haue it betweene their teeth, they can not but fret and chafe at it. Thus wee see an occasion of murmuring agaynst God, and it seemeth that he himselfe is the cause of it. Here we haue a very good and profitable lesson: which is that we should assure our selues, that whē God scourgeth vs, yet hee ceasseth not to giue vs some taste of his goodnesse, in such wise as euen in the middest of our afflictions wee may still prayse him, and reioyce in him. Yet notwithstanding it is true that he restrayneth our ioyes, & turneth thē into bitternesse. But there is a meane betwixte blessing of Gods name, and blaspheming of it: whiche meane is to call vpon him when wee bee oppres­sed [Page 63] with aduersitie, and to resorte vnto him, desiring him to receyue vs vnto mercy. But men can neuer keepe this meane, except God haue an eye to it of himselfe when he scourgeth vs. Therefore let vs marke firste, that whenso­euer God sendeth vs any troubles and sorowes, hee ceas­seth not to make vs taste of his goodnesse therewithall, to asswage the anguishe that myghte holde our hartes in di­stresse. How is that? VVee haue shewed heretofore, that if men had an eye to Gods former benefites towardes thē (yea though it were but in that hee hath susteyned them 10 from their childehoode, after hee had brought them out of their mothers wombe, and giuen them lyfe:) it were y­nough to comfort them, euen when they bee ouerloden with dispayre, and to make them thinke: May not God punishe vs iustly? for wee bee bounde to beare paciently the aduersitie that hee sendeth, and nature teacheth vs so to do, forasmuch as hee bestoweth so many benefites vpō vs, according as Iob hath shewed heeretofore. VVee see then howe this onely one consideration ought to asswage our sorrowes, according as it is to bee seene, that if men 20 put suger or hony into a medicine that is ouer bitter, it wyll alay it in suche sorte, as the pacient may the better take it, wheras otherwise it would go neere to choke him. But there is yet a further matter in this: namely, that God sheweth vs the vse of his chastyzementes whiche hee sen­deth vs: whiche is not that hee meeneth to destroy vs so ofte as hee scourgeth vs: but that it is for our profite and welfare: and hee promiseth vs, that if wee bee faythfull, hee will not suffer vs to be racked out of measure, but will supporte vs. So then, if wee bee afflicted, there is no reason 30 why wee shoulde take pritche agaynst God, as though we founde nothing but rigour at his hande. For wee bee so comforted in our afflictions, as if our vnthankfulnesse let­ted vs not, we myght reioyce and say, Blissed be the name of God, although hee sende vs not all our owne desires. Thus muche for the firste poynte. And nowe herewithall wee muste marke also the seconde article, whiche I haue touched already: which [...] that although wee haue no­thing but distresse, although we bee hilde as it were vpon the racke, and that wee haue nothing at all to comforte vs: 40 yet muste wee not bee hasty to take pritche agaynst God, but wee muste rather call vpon him, according as it is sayde: let him that is sorrowfull pray. Sainct Iames she­weth vs the meane whiche wee oughte to holde. If wee bee merrie (sayeth he) let vs sing: not after the maner of the worlde (whiche ruffleth it, and royetteth it, without acknowledging that his goods come of God) but in ren­dring prayse to God for our gladnesse. And if wee bee in sorrowe and heauinesse, let vs pray vnto God, besee­ching him to pitie vs, and to abate his rigour. Thus wee 50 see, that when the faythfull are at theyr wittes ende, so as they can no further go, yet muste they not rushe agaynste God, and finde faulte with him: neither muste they out­rage, as those do whiche are full of pryde and rebellious­nesse: but rather let vs thinke thus: Lorde, I see my selfe to bee a wretched creature, I knowe not where too be­come, I woote not what to doo, except thou receyue me to mercy, and shewe thy selfe so pitifull towardes mee, as to releeue me of my miserie, which I can no longer beare: Thus wee see that the children of God muste beare their 60 aduersities paciētly, although God chastize them roughly for a tyme. And it is to be seene, that although Iob had cō ­tinually minded the same lesson: yet was hee not suffici­ently armed to withstand temptations: for he sayth here, VVhy do the God giue light to suche as are of troubled mindes He remembred not that God had iust cause to keepe men in the middes of many miseries, and that although their state bee wretched here belowe, yet is God righteous still: and that albeit he punishe vs, and keepe vs occupied many wayes, yet it becommeth not vs to holde plea with him, vnder colour that he holdeth vs here against our will, and that we be shutte vp in prison, while wee bee in this lyfe: neither must we conceyue any displeasure for all that. Iob did not sufficiently consider this. Nowe if suche a persone as Iob was, happened to ouershoote himselfe, and to kicke agaynste God, for want of hauing the sayde regarde that I haue spoken of: muche more muste wee set our mindes vpon the sayde two poyntes: that is to wit, that we beare in remembrance, that God neuer forsaketh vs, and there­fore that wee may not bee ouersorowfull when God sen­deth vs any aduersities, bycause wee bee sure that his cha­stizing of vs is after such a sorte, as therewithall hee relee­ueth our greefe, at leastwise if it be not long of our selues, and of our owne vnthankfulnesse: And secondly, that whē wee bee distressed that wee can no more: God calleth and allureth vs friendly vnto him, yea I say, hee prouoketh vs to resorte vnto prayer as often as wee bee as it were vtter­ly stripped out of all that wee haue. Lo heere the true re­medy: which is to call vpon our good God to haue pitie vpon vs, and not to suffer vs to bee so dismayde as to say, I wote not what to do, and it is to no purpose to go vnto God. Let vs keepe our selues from suche incombrance, & perswade our selues that wee shall alwayes be sure to fare well, if wee call vpon God, who will bee alwayes mercifull to vs, euen in the middest of our afflictions. VVhen wee haue these two poynts well settled in our remembrāce, we shall no more say: VVherefore is it that God holdeth those heere whiche are in sorrowe of minde? For wee see wherefore hee doeth it. There is greate reason why God shoulde chastyze men. For how greate are our sinnes? the number of them is infinite. Agayne, if wee looke vpon our lustes, there is also a very bottomlesse gulfe, whiche hath neede to bee mended. God therefore muste mortifie vs. Furthermore, if wee consider howe muche wee bee gy­uen too the worlde: wee shall finde that our afflictions had neede too bee plucked from it by Gods chastyze­mentes. Moreouer howe greate is our pryde and pre­sumptuousnesse? And therefore muste God needes hum­ble vs. Besides all this, howe colde are wee to craue his helpe? and therefore hee muste bee fayne too inforce vs too it. Finally ought not our fayth to bee tryed and made knowen? Then see wee not reasons inowe why God holdeth vs heere, and will haue vs to bee miserable, so as there is nothing but payne, trouble, torment, and anguishe in all our whole lyfe? Is there not sufficient reason why God shoulde do this? Marke heere a speciall poynte. And sithe that hee continually calleth vs vnto him, and maketh vs free passage vnto him, and that wee haue suche a re­medie in our miseries: may wee not holde our selues well apayed? VVee see howe wee oughte too bee armed and fenced agaynste the sayde temptations, whiche reygned ouermuche in Iob, howebeit that hee was not vtterly o­uercome [Page 64] of it. For when Iob speaketh heere of suche as desire the graue, and whiche willingly dyg for it as for some hidden treasure, longing to dye and cannot: hee putteth him selfe in the same ranke, as wee shall see by the sequele: wherin he confirmeth his owne infirmitie and vice. For it is not lawfull for the faythfull to mislyke their owne lyfe, and to wishe so for death. True it is that wee may wishe for death in one respect: whiche is, in consideration that wee bee hilde here in suche bondage of sinne, as wee can not serue God so freely as were to bee wished, bycause 10 we are ouerfraught with vices. In respect here of it is cer­taine that we may sigh, and desire God to take vs quickly out of the worlde. But (as is sayde afore) it may not bee for that we hate our lyfe, or for that wee bee weery to bee hilde here bycause wee bee handled ouer rigorously: but wee muste beare our lot paciently, in wayting Gods ley­sure to delyuer vs. And wee see that Paule holdeth the selfe same measure when hee sayeth to the Romanes, Alas, who shall delyuer mee from this mortall body? For I am vnhappie. But yet therewithall hee sayeth, Thankes 20 bee to God through our Lorde Iesus Christe. Lo heere howe Sainct Paule on the one syde calleth himselfe vn­happie, and desireth to bee taken out of the worlde: and on the other syde is contented and at reste, bycause God preserueth him, and hee knoweth that God wyll neuer forsake him, howbeit that hee bee subiecte to many mi­series. VVee see heere his contentation. And that wee may the better vnderstande the whole: lette vs marke howe Iob hath done amysse in two poyntes. That is to witte, in not hauing the regarde that hee ought to haue 30 had in desyring death: and also in not keeping measure. Heere wee see two faultes that are very grosse. VVhen I say that Iob had not his eyes fastned vpon the marke that hee oughte: I meane that his wyshing for death, was not bycause hee sawe himselfe to bee a miserable sin­ner, and coulde not attayne to the perfection whiche all of vs oughte to labour for: but bycause hee was weerie of the nipping greefes, as well whiche hee presently indu­red in his persone, as which hee had susteyned before in his gooddes. And so hee desired death, bycause it seemed 40 to him that God pressed him ouersore. Thus wee see the firste faulte that I spake of. But if wee apply the same to our owne vse, it wyll bee yet better vnderstoode and apparaunte. If a man searche and trye him selfe throughly, and thinke thus with himselfe: I am giuen to suche a vice, and I fight agaynste it, but I can not come to my purpose: and the matter is not for one vice alone, but I haue two or three that torment mee. Surely yet I will not giue my selfe to the brydle, neither will I wounde my selfe, I feare the vengeance of God, and wyll holde 50 my selfe in suche sorte as I bee not vtterly vanquished: I see I muste bee muche more earnest in seruing God, and in fighting agaynst the worlde and mine owne fleshe, as it is verye requisite I shoulde bee, for I am hilde backe and hindered by myne owne lustes. I saye, if a man acknowledge himselfe suche a one: after hee hath well examined his lyfe, hee sayeth therevpon: yea my God, I see my selfe in miserable plyght, and when shall I bee deliuered out of it? For needes muste I beare sinne in me, and although it reigne not in me, yet doth it dwell 60 in mee. And what else is sinne, but the Diuelles scepter, whereby hee reigneth ouer vs? Then am I the bondslaue of Satan and of death. O my God, muste I tarie euermore in this weerysome plight? A Christian man may well haue suche sighes, and beseech God to set him free from suche a bondage wherein hee seeth himselfe to bee. But if the matter concerne aduersitie: we must regard nother colde nor heate, nor pouertie, nor sicknesse: but we must haue our eye onely on our sinnes. And specially when God pu­nisheth vs, in what wise soeuer it bee, wee muste mounte vp higher, without any resting vpon the bodily aduersitie, and thinke thus with our selues: behold the fruites of our sinnes: forasmuche as wee haue done agaynst Gods wyll, it is good reason that hee shoulde shewe himselfe a iudge towardes vs. VVhen wee haue thus acknowledged our sinnes, the same worketh a remorse in vs, and prouoketh vs to conceyue the sorow whereof S. Paule speaketh. And thus muche as concerning the firste poynte. But it is not ynough to thinke as afore is sayde: that is to wit, to wishe death in suche wise as I haue earst shewed: but it be houeth also to keepe measure. I say, wee muste not onely wish it vpon good cause, but wee muste also brydle our desire, so as it bee ruled by the good pleasure of God. And this will bring to passe, that the outrage whiche is shewed heere in Iob, shall bee restreyned as with a brydle. I haue alreadie touched this poynt in the texte which I alleaged out of S. Paule. For after he had made his moane, and wished to be deliuered out of this prison of death: he addeth, I thanke my God: and hee ceasseth not to bee quyet, euen in the midst of those complaynts and longings. And why so? for hee seeth it is good reason that God shoulde bee the ma­ster, and gouerne vs at his pleasure: and that wee shoulde paciently wayte for such ende as hee listeth to gyue vs. S. Paule perceyuing this, concludeth immediately, that al­though hee be a wretched sinner: yet notwithstanding he is sure that God will guyde him in such wise, as his salua­tion can not miscarie. S. Paule thē had an eye to those two things. And therefore hee sayeth that hee yeeldeth God thankes, notwithstanding that hee bee in miserie. Euen so muste wee do. And in so doyng, we shall not onely be the readier to indure all the miseries of this world for the ho­nour of God, that hee may bee glorified bothe in our per­sons, and in our humilitie: but also wee shall bee wylling to suffer for our neyghboures, as Sainct Paule also shew­eth vs by his owne example. Hee sayeth to the Philippi­ans, that as for himselfe, it shoulde bee farre better for him to bee taken oute of the worlde: but for youre sakes (sayeth hee) it is requisite that I lyue, bicause I know that you haue as yet neede of my laboure, and that God im­ployeth mee aboute the edifying of your fayth, and vn­to him do I submit my selfe. And afterwarde hee sayeth: Although it were for my behoofe to goe hence oute of hande, yet am I willing to abyde here still. Lo howe Sainct Paule exhorteth all men to submitte themselues in suche wyse vnto Gods pleasure, as whyle they lyue in thys worlde, they may not onely beare theyr afflictions paci­entlie, but also bee readie to suffer for theyr neyghbours, so as theyr labour may be profitable to the cōmon weale, and they themselues do seruice to the Churche of God. Thus wee see what wee haue to marke. But what? This lesson is not yet vnderstode, for asmuche as there are very few that put it in vre: for if God leaue vs in rest, yee shall [Page 65] see vs so blinded with vayne and fond ioy, and wee bee so ouersotted, as we know neither death, nor our owne frail­tie any more, neither haue we any discretion at all. And if God visite vs with any afflictions: it needes not to bee as­ked whether we blaspheme or no, or whether any othes passe out of our mouth or no: there will be store of misli­king, of murmuring▪ and of impaciencie, which shall bee full of sturdinesse. And when the wind is in that dore with vs, how many be there that thinke vpon their sinnes, and that grone vnder such a burden, and therewithall looke 10 vnto the ayde that God giueth them, how hee suffereth them not to be vtterly ouercome by Satan, and therevp­pon doo quiet themselues and take comfort in that hee preserueth them? The number of them is very small: and yet is not this written in vaine. But in generall we haue now to consider, that the faithfull may wel sigh and grone all their life long, till God haue taken them out of the world, alwayes wishing for their ende, that is to saye, for death: and yet notwithstanding they must restreyne them selues in such wise, as they maye wholly submitte them­selues 20 to Gods good pleasure, knowing that they are not made for themselues. Firste I say, that the faithfull maye well sighe as folke that are wearie of their long pinning in this prison of theirfleshe: namely for the cause that I haue touched, which is, bicause they serue not God in such freedome as were requisite, but drawe their lines a­misse, so as they woorke awrye, and oftentimes swarue a­side. And (which more is) wee muste syghe but so farre­foorth as is lawfull for vs: which is to be done so often as we enter into the consyderation of our owne ouer­wearinesse 30 when the matter standeth vpon the seruing of God. For, that must spurre vs to desire God to take vs out of this worlde, and make vs haue an eye too the lyfe that is prepared for vs in heauen, which shall be fully she­wed vpon vs at the comming of our Lorde Iesus Christ. And heereby wee see howe it is not onely graunted to Goddes children to wishe for deathe, but also that they ought to wish for it. For they shewe not a good proofe of their fayth, except they seeke to go out of this worlde, ac­cording as in deed all things hast and labour toward their 40 marke. But our mark is aloft, and therfore must we neuer leaue running till wee come to our wayes ende whyche GOD hathe sette vs: and wee muste desire that that may be quickly. Neuerthelesse lette vs alwayes beare in mynde the cause that I haue spoken: namely that wee must not bee prouoked to wish for death, bycause we be subiect some to sicknesse, some to pouertie, some too one thing, and some to an other: but bycause we be not ful­ly reformed to the image of God, and bycause wee haue many imperfections in vs. Marke well (I say) the cause 50 that muste spurre and prouoke vs too desire death: na­mely, too the ende that beeing ridde of thys mortall bo­dye (whyche is like a cabane full of all stinche and noy­somnesse) we maye bee fully reformed to the image of God, so as hee may reigne in vs, and all the corrup­tion of our nature bee vtterly done away. And further­more, lette vs keepe vs within the compasse of desiring to lyue and dye at Goddes pleasure, so as wee maye not bee gyuen too oure owne wyll, but so as wee maye make as a sacrifyze of it in that behalfe, that our liuing 60 maye not bee too our selues but to God, so as wee may saye, Lorde, I knowe myne owne frailtie. Neuerthelesse it is thy wyll too holde me in this world, and heere I am, and good reason it is that I shoulde tarrie heere: But whensoeuer it shall please thee to call me hence, I make no great accompt of my lyfe, it is alwayes at thy com­maundemente, too dispose of it at thine owne pleasure. Beholde (I saye) howe wee ought too deale in thys case. And heerewithall, lette vs haue oure affections euer­more quieted, yea euen in suche sorte, as wee maye continuallye prayse Gods name, assuring our selues, that both in life and deathe, hee will alwayes shewe hymselfe a Father and Sauioure towardes vs. But after that Iob hath spoken so, he addeth: That such as are so distressed in their heartes, would bee full gladde and fayne, if they myghte fynde theyr graue. VVherein hee bewrayeth himselfe too speake through a brutishe and vnaduised affection, and that hee keepeth neyther measure nor modestie. For hee confesseth that wee come too naught there. So then wee see howe hee is falne, howbeit not wyth a deadly fall, but with a halfe fall, and God rayseth hym vp agayne afterwarde as wee shall see. Yet neuerthelesse the case standeth so, as wee must verily condemne thys infirmitie heere in Iob: that is to saye, hee was so dismay­ed with heauinesse, as he could no more taste of Goddes goodnesse, thereby too gather neuer so little com­forte too susteine hymselfe by. But forasmuche as wee see that thys befell vntoo hym: so much the more must we bee earnest in praying vntoo God, that sorow maye not ouermate vs so, as wee shoulde bee vtterly ouer­whelmed by it. Therefore lette vs alwayes be so vnder­propped and stayed vp, as wee may fight against sorrow­fulnesse, and feele that it is good for vs to liue heere ac­cording to Goddes will, and that although wee haue great griefes and troubles heere, yet must wee stande fully resolued vppon thys poynte, that it is good for vs too continue here still in this worlde. And wherefore? To the ende that God may bee glorifyed in vs, too the ende that our fayth may bee tryed, to the ende wee should call vppon him, and professe him to be always our father, notwithstanding that he scourge vs, and to the end that by meanes thereof wee may bee prepared too the heauenly lyfe. Thys taste of the said fatherly goodnesse, must alwayes make vs desyrous to go vntoo God, and not suffer vs too gyue bridle too anye one outrageous and beastly affection, as we see that Iob hath done heere. And by the waye hee sheweth, whence thys heauinesse came vppon him, that had so wholly swallowed him vp, and from whence also it proceedeth in those that are so dismayde as they can not admit any comforte to assuage their myseries. He sayeth, To the man whose waye is hidden, and which God hath shut in, as if hee had made the hedges round about it, that no man should enter into it. This is well worthy to bee noted. For Iob sheweth wherein hee fayled: namely in not yelding himselfe inough to Gods prouidence. Yet notwithstanding, heerewithall he dis­couereth a disease wherevnto all of vs are subiect. That is to witte, that wee be desirous to knowe all that muste befall vs, and what our state shall be: and al this we would haue declared to vs: in so muche that when wee are in perplexitie, so as wee knowe not what shall become of vs, and that the inconuenience pincheth vs, and we see no [Page 66] end of it: then are wee at the poynte of vtter despaire. Lo heere a mischiefe that is ouercommon and ordinarie. And we must marke it well, to the ende wee maye seeke the remedie on the contrary part. VVhat then is the inclina­tion of men? It is, that they could well find in their hearts to leape vp too the cloudes, too knowe what shall be the course of their whole life. And wee see how they deter­mine with themselues, I will do this and that. Salomon mocking at the ouerweening that is in m [...]n, sayeth that they determine vpon their whole life: and whereas they 10 can not moue the tip of their tung without God do guide it: yet determine they vppon this and that. And what a mockerie is it? They are not able to moue the tippe of their toung, and yet they presume to say, Behold I will do this a ten yeeres hence: according also as Sainct Iames a­greeth with Salomon, in scorning of the sayd presumptu­ousnesse which is in men. For so long as God letteth vs alone at our ease, euery man beleeueth what hee listeth himselfe, and we take our selues to bee petigoddes. But assoone as God turneth his hand, and beateth vs with his 20 roddes: ye shall see vs so amazed, as we wote not where to become: we thinke it not possible for vs euer to scape out of our miseries, we looke on the one side and on the o­ther, and we see no end at all of them: we bee as it were so shet vp in them, that wee cannot take hold of the good­nesse and mightie power of God to succoure vs. And this is the very affection that Iob sheweth vs heere, which is an ouercommon disease, as wee fynd well ynough by ex­perience. For there is not any thing that troubleth and tormenteth vs so much, as when wee see our selues shut 30 vp, and know not what will be the ende of our miseries, nor what shall become of vs, in so much as being assayled on all sides, we conclude with our selues, that we can ne­uer get away without vtter oppression and ouerthrowe. Haue we this sayd disease? Then let vs resort to the reme­die. For if the disease be not cured, wee must needes fall into the said excessiue passion, whereof mention is made heere: namely that wee shall wish for death, as men in de­spaire, and shall haue no assuagement of our miseries, but only to desire God to ouerwhelme vs out of hande. But 40 the conueniente remedie of this disease is, to referre our selues to Gods prouidence, that hee may see brightly for vs, and that sith we bee blynd, and in darknesse, our God may guyde vs as he knoweth is good for vs, and leade vs foorth in all our enterprises. Behold also wherevnto the holy scripture bringeth vs backe. Ieremie sayth, O Lorde, I knowe that the way of man is not in his owne power, neither is it in man to walke and direct his owne steppes. This is as much to say, as a man taketh too muche vppon him, when he purposeth to dispose of his owne lyfe. Let 50 vs vnderstand then, that it is Gods will to humble vs, in as much as he shutteth our eyes, so as wee see not what must become of vs, and we know not too day what wee haue to do tomorow, but God entertayneth vs by the day lyke iourneymen (as men terme them) after the ma­ner of a hyreling, who being waged for a daye, woteth not who shall set him a worke the next morowe. Behold how God will haue vs to liue, to the ende we should learne to depend wholly vpon him, saying. True it is Lord, that my life is frayle, but yet thou knowest what shall betide me, 60 thou hast forseene it Lorde, and therefore I put my selfe into thyne hande. I haue many cares too tormente and trouble me, but I discharge mee of them intoo thy lappe: forasmuch as I am sure too bee safe vnder thy protection and custodie, I holde my selfe contented. Thus we see how it behoueth vs to deale: And when we haue this sayd Prouidence of God thoroughly imprinted in our hartes, so as we can depend wholly vpon it: although we bee tur­moyled with many troubles in this world, yet we see a good foundation that will make vs to stand steadie and constant in our calling, to serue God according to hys will all the dayes of our life. Then let vs learne to settle our selues vpon the sayde prouidence of God: and when we see things so shuffled togither in the worlde, as wee know not on whych syde to turne vs, we may not there­fore ceasse to be apeaceable and quiet, assuring our selues that God ordereth and guydeth all things in suche wise, as there is nothing that can hinder the welfare of the faithfull, seeing that he hath once takē them into his pro­tectiō. Thus we see what we haue to marke in this straine: Now in the ende Iob addeth, that hee hath no rest, and that [...]e is in beauinesse before he take his repast: and yet notwith­standing (sayeth he) I haue not behaued my selfe heereto­fore as most men do: I haue not settled my selfe in my prosperitie, but I haue continually feared the miserie that is come vppn me. Let vs marke then this complaynt of Iobs. For on the one syde it sheweth, that his miserie was ex­treme: and therewithall (sayeth hee) what is the cause why GOD handleth me so? For when God threate­neth menne, hee sayeth: Forasmuche as thou hast made thy selfe drunken in thyne owne pleasures: forasmuch as thou hast bene as it were blinded by them: forasmuch as thou wart so altered when I didde thee good, that thou hast not knowen mee: thou maist see wherefore I intend to punish thee. And God sheweth precisely that he cānot away with this fleshly selfeloue which is in men. For whē they weene that they shall alwayes haue ease at will, and when they shall say peace, and all is safe: behold a sodayn storme shall ouerthrow them, which they forsaw not a­fore hād. VVe see then how god punisheth this presump­tion and rashnesse that is in men, who whyle they bee in prosperitie, beleeue they shall dwell in it for euer, and in the meane season consider not that they are in the hande of God, nor thinke vpon their owne frailtie. But God cannot abide that, for when we be at our ease, wee must referre all vnto God, and therewithall prepare ourselues too bee afflicted when it shall please hym, and in such ma­ner as hee knoweth to be expedient. So then, for asmuche as GOD threateneth those that are blynded after that manner in their pleasures: Iob beholding himselfe so sore tormented and afflicted, was amazed at it, bycause hee had not at any tyme sotted hymselfe in his abundance, but had alwayes fore mistrusted the mischiefe that was nowe lyghted vppon him, and had not borne hymselfe in hand that hee should from thencefoorth continue in the ease and prosperitie that God had set him in, lyke them that thinke no more of their mortall lyfe, when God hathe once aduaunced them aboue others. He say­eth he had continually thought afore hand on the mise­ries that myght happen vnto him. How then hapned it that hee was so ouertaken? Although this thing cannot now be discoursed at length: yet may we gather thereby [Page 67] in one word, that in asmuch as Iob (who had alwayes put himselfe in a readinesse to indure the aduersitie that God should send vnto him) was ouertaken with such anguishe and so greate: it standeth vs on hande to looke to haue much worse, according to our deserts. And if God spare vs and hold vs vp for a time, let vs not therevppon con­ceyue any vayne and fond imagination, to thinke that no aduersitie can touch vs. For if wee thinke so, God muste wake vs vp in good earnest, and shewe what power and authoritie he hathe ouer vs. VVhat must we then do? we 10 must be vigilant to keepe good watch, and specially when God handleth vs gently, so as wee susteyne no aduersi­tie: yet notwithstanding wee must haue an eye to that which may betyde vs, after the example of Iob. For if the miserie that he misdoubted, lighted vpon him, wee maye be sure we are not sharper sighted than hee was, to foresee a farre off the inconueniences that may hit vpon vs. Also when we be falne into them, let vs not therefore ceasse to resort to our God. For we see how God hath ayded his seruant in the end. And although hee seemed to be plun­ged into the gulfe of hell: yet notwithstanding God rea­ched him his hande and therefore let vs also hope for the like towards our selues.

Now lette vs pray thys good God, that it may please him to open our eyes, that wee maye the better knowe what is needefull for vs, and that when wee see too howe many wantes and miseries wee bee subiecte in this worlde, wee may learne to sigh and grone: and speci­ally that forasmuch as we be hild here in the bondage of sinne, so as we can not serue our God in full libertie, wee may long for the kingdome of heauen, where wee shall haue full perfection and enioyemente of the graces, whereof we haue but a tast in this worlde: and also where we shall be ioyned too our heade Iesus Christ, to reygne with him in euerlasting glory. That it maye please him to graunt this grace not only too vs, but also to all, &c.

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

VPon Iobs talke whych we treated of yesterday, ther remaineth to vnder­stand, that when we be in prosperitie we can not hope that God will con­tinue it for the time to come, nor let vs be in rest still. For Iob seemeth to meene, that the faithfull must al­always 40 stand in doubt, and that they must thinke that the thing which they hold with the one hand, shall be forth­with taken away in the other. Herevpon wee note, that wee must not imagin more than God promiseth vs. For it is a vayne and fonde presumption, when men behight them selues that thing which God leaueth them in dout of. And therefore God punisheth such maner of ouerwe­ning, when we imagin what wee liste, and write vpon it that it shall be so. God will not haue vs to haue any other leaningstock than his word, whiche is the assured truthe 50 that can not lye. Therfore whensoeuer men presume vp­pon themselues, there is nothing but vanitie and leasing, and it is no wonder though they be disappointed of theyr purpose. For our Lord hath good reason to mocke them, when they passe measure after that fashiō. And so must we hold this for a generall rule, that our trust must be settled wholly vpon Gods promises. And now lette vs consider what God promiseth. He sayeth that if he haue thought vpon vs to day, he will not forget vs any more tomorow but we shall be helped by his hand al the time of our life. 60 Behold what his promise is. Then may we well assure our selues, that God will always keepe vs, and that by meanes thereof we shall not be in daunger of falling intoo decay. But yet herewithal we must make our account to be sub­iect to manie inconueniences. For our Lord sayeth not that he will keepe vs shut vp in a mew, so as we shall see no aduersitie, nor be acquainted with any trouble, but be in continuall ioy and felicitie: hee promiseth vs no suche matter: but onely that he will aide and succour vs in all our necessities. VVherfore it behoueth vs to vnderstand, that God will exercise vs in manye aduersities, and that we be subiect to the cōmon afflictions of this present life: and that in the meane season it ought too suffize vs that we shall be ayded by him, and that we shal not bee vtterly forsaken. Seing the case stādeth so, we perceiue very well, that we must not sleepe when wee bee in prosperitie, as though this state of ours were euerlasting, so as nothing could change it. And therfore in presuming so far, we step beyond our boundes: and why so? For God telleth vs that we may peraduenture suffer many aduersities: but he will help vs cōtinually. Now then, in the meane while we shal fight, yea & be assayled on al sides. And therfore those that passe their boundes in such wise, shal be punished for their ouerhardinesse, as I haue said already. At a word, the faith­full may euer be in doubt, and yet neuer ceasse to bee in quiet. How so? For when we consider the chaunges and turmoylings of this world: we must needes be afraid and carefull, and euery of vs must prepare himself to receyue blowes, whē it shal please God to smite him. But yet here­withall [Page 68] we know, that in our falling wee can not light o­therwise than vpon our feete, bicause wee bee hild vp by the hande of God: nor bee vtterly oppressed, bycause he releeueth vs. VVe see then how wee can not bee vexed with ouergreat vnquietnesse, and yet wee may bee sore greeued in oure heauinesse, not to withdrawe our selues from God, and to make no accompt of calling vpon him, but to haue our recourse vnto him. To be short, there is great diuersitie betweene the carelesnesse wherevnto we be inclined by nature, according to the disposition of our 10 [...]leshe, and the assurednesse that wee haue by resting oure selues vpon Gods promises. For when we haue the sayd fleshly presumptuousnesse, it is like a certaine drunken­nesse, which maketh vs blockishe, so as wee haue no re­garde of God nor of hys helpe, making oure reckening that all shall go well with vs though hee neuer looke to vs, nor thinke vpon vs. But if we rest vpon Gods word: we will call vpon hym, and we will looke about vs on all sides, and consider that oure life is a thing of nothyng, that our state is wretched, that death manaceth vs on all 20 sides, and that we bee hemmed in with infinite miseries. Heerevpon wee pray vnto God, and make our moane vnto hym: and yet neuerthelesse, if it please hym too punishe vs, wee are readye to receyue his stripes with all meekenesse: Loe howe wee ought to deale. But there is yet more: which is, that the faithfull man must enter intoo himselfe, acknowledge his sinnes, and con­sider that he giueth continually newe occasion why God shoulde iustly punishe hym. So then, although wee bee promised that God will mainteyne vs in this worlde, as 30 though wee were brooded vnder his wings, so as we shal bee there in peace and without anye disquietnesse: yet doo our sinnes cause hym to chastize vs, and too shewe some roughnesse towardes vs. God can not abyde too suffer vs to runne so into decay: and if he should leaue vs after that sort at randon without any chastizemente, it woulde bee oure vtter vndoing. If earthlye fathers marre their children when they cocker them too much: it is certaine that we shoulde bee much more marred, if God shoulde not chastize vs and shewe some signe of 40 roughnesse towardes vs. For as experience sheweth, we abuse his goodnesse in all respectes. The faithfull therefore, acknowledging themselues too offende God without ceasing, must also beare in minde, that hee hath roddes in a readinesse too beate them for their sinnes, and that either to day or tomorrow he can chaunge the prosperitie which they presently enioy, and therevppon deale rigorously with them. So then let vs marke, that we must not sleepe after such a sort, but that when GOD mainteineth vs here in quietnesse, wee must also haue an 50 eye to that which may betide vs, and be alwayes ready to receyue the afflictions that he shall send vs. Now let vs come to that which is reported heere: that is to witte, that Eliphas the Themanite one of Iobs friendes that came too comfort him, is entred into talke against him. For he tel­leth him in effect, how he seeth too well, that the feare of God and the purenesse which he seemed to haue in out­ward appearance, was but hypocrisie, bicause hee delte so farre out of square, and could not paciently receyue the correction that God sent him. But anon after he entreth 60 yet further: that is to witte, that of force it must needes be that Iob is a reprobate, considering that God handleth him so roughly. And why so? for the good men are neuer smitten with such extremitie. Lo heere the first grounde that this Eliphas taketh to reason vppon against Iob. But we must be thinke vs of that whiche I haue declared heeretofore: which is, that Iob hath a good case, but hee handleth it very ill: and that his countercompanions haue­an ill case, and handle it very wel: according as sometimes a man may set a faire coloure vpon an euill matter, and so do they. It standeth vs in hand to mark this: for other­wise all the talke that is rehearsed too vs here, will be con­fused. Iob (as I haue said) hath a good case. For he acknow­ledgeth that it is God whiche scourgeth him: and al­though he account himselfe worthie of suche correcti­ons in as much as he is a sinner, yet notwithstanding hee is fully perswaded that God looketh not at that, and that his sending of so great aduersities vnto him, is not in re­specte of his sinnes, but for some other secrete cause whereof he is not priuie. In the meane while he shutteth his mouth, and sayth that he can win nothing by pleading against God. Yet ceasseth he not to vse muche wandring talke: And that is the cause why I sayd that he handled a good case amisse. But they that visite him do take an vn­true principle: which is, that God doth alwayes deale with men in this earthly life, according to their desertes. Thys saying is vtterly false: for we see the plaine contrary, and the scripture sheweth it vs, and experience serueth vs for another proofe of it. But yet the case so standeth, as in the meane season they that say so, ceasse not to alleage good and holy reasons, whereoutof wee also may gather good and profitable doctrin. Howbeit for the better vnderstan­ding of the whole, let vs call to remembrance howe it is sayde in the Psalme. Blessed is the man that considereth aright of hym that is smitten: that is to saye which iud­geth discreetely of hym that is afflicted. And what maner of wisedome is that? It is too thinke that God will de­liuer him in the tyme of aduersitie. Thus wee see what the holy ghost requireth of vs, if wee will not bee rashe iudges, and turne all Goddes woorkes vpside downe. VVhen wee see poore men beaten that they can beare no more: wee must vnderstande that God is so merci­full, as he will succoure them: and that it is not to be sayd, that hee meeneth to destroy them vtterly. To be short, if we will bee discreete iudgers of the chastizements and corrections that God sendeth vppon men: wee muste wayte for the ende of them: and we must not bee ouer­hastie to giue sentence at the first dash: but we must stay our selues, and marke what it pleaseth God to do. And according as he sayeth that his displeasure is short, and that his mercie lasteth vnto life: wee must encline our selues to wayte on the hitherside, that is to witte, to hope well, and to wayte for a good and happie issue. Thus we see what wee haue to marke. But Iobs friendes remem­bred not that, and that was the cause why they ouershot themselues. They see Iob smitten with extremitie, and therevpon conclude, that God meant to shew in hym an example of a reprobate person, and that those thinges had not happened vnto him, if hee had not beene a wic­ked and vngracious person. And why so? for they con­ceyued not that which the scripture sheweth vs: namely howe it is the propertie of God too succoure those that [Page 69] are his, when they be in distresse. And the scripture tel­leth vs, not onely that God aydeth the afflicted, but al­so that he draweth those out of their graues, which seme to bee alreadye deade. Although then that our afflicti­ons bee great and excessiue, yet muste wee still hope for Gods helpe, whych doubtlesse will bee beyonde all the opinion of man, and beyonde all the meanes that we can conceyue. And it is not in thys Text onely that the Scripture speaketh so: but it is a doctrine very ryfe through out. It is sayde that the righteous man not only 10 shall bee shaken, but also that hee shall fall seuen tymes a day. Then may we fall many tymes: but yet shall Gods hande bee ready to hold vs vp, so as our fallings shall not bee deadly, at leastwyse not too broose vs so sore, but that God shall delyuer vs. Beholde howe the Scripture speaketh. True it is that there bee dyuerse promises whereby it seemeth that God maketh a difference of his owne children from the reprobates and despisers of hys woorde: as when hee sayeth, that the hardhearted man 20 shall bee tamed by force of strypes lyke a Mule or a restye horse, and that GOD wyll not ceasse too beate vppon them wyth greate strokes, whyche are so rebel­lious and sturdye against him: and contrariwise that such as trust in him shall be hedged in with mercy, that is too say, that God will on al sides blesse them and make them to prosper. VVee see heere a princely promise, whyche seemeth to exempt Gods children from all aduersities. But yet it behoueth vs so to expound these sayd promises, as we haue an eye to that whych is sayde, howe God will be knowen to be the preseruer of his seruaunts, by dra­wing 30 them from their graue. So then, if God hedge vs in with hys mercy, it is not to make vs cockneys, so as no aduersitie should touch vs, so as we should not be needy, so as we should feele no scarsitie, or so as wee should ne­uer haue any greefe: God mindeth not to vse suche ma­ner of dealing: for it were not conuenient for vs. But he will haue vs to passe through fire and water (that is to saye, through all kynde of myseries) and to be so distres­sed, as wee wote not where to become. And herevp­pon 40 he will remedie our necessitie, to the ende wee may knowe how it is he to whome wee bee beholding for our welfare. Thus we see after what manner our Lord wor­keth. Also let vs note, that too iudge well, it behoueth to beare thys point always in mind: that is too witte, not onely that God punisheth such as are the worst sort, but also that he exerciseth the pacience of hys faithfull ones, scourging them and handling them farre more roughly than he doth the wicked. To be short, let vs alwayes haue an eye to the issue, as I haue sayd, and let vs not mar­uell though wee see not Gods help at the first day. Lo 50 heere the principle whych wee must lay before vs, that wee may know how to make our owne profite by that whyche is recited to vs here. As touching the wordes that Eliphas vseth, they bee these: If a man attempt talke, or If a man rayse talke: for as well the one as the other maye bee spoken, bycause the Hebrue wordhath a double sig­nification. And forasmuch as the Hebrue word whych is put heere for talke or speech, is sometimes taken also for a thing: Some vnderstande it thus: If God tempt thee, is it meete that thou shouldest bee so farre out of pa­cience? 60 Is it meete that thou shouldest bee so sore mo­ued? For wee knowe that the Scripture termeth it a temp­tation, when we be troubled, and when God trieth vs af­ter what manner so euer it bee. So then, the meening shoulde bee suche as this: is it meete that thou shouldest repine against God, when thou seest that hee tryeth and tempteth thee? that is too saye, when thou seest that hee mindeth too proue what is in thee? But if all things bee throughly considered: the naturall meening is, If a man assay or atumpt too speake. And why so? For Eliphas ad­deth immediatly, And who is bee that can withheld him selfe from speaking? As if hee should saye, thou art so farre out of square agaynst all reason, that men must needes fynde fault with thee, and there is not the myldest man in the worlde, but hee shoulde be constrayned to rebuke thee, if he sawe thy outrageousnesse and thy behauing of thy selfe heere lyke a sauge beaste. Therefore thou muste be restrayned, for thou wouldest inforce the meekest man aliue too speake. Lo heere the playne meening. But in effect Eliphassis minde is, too shewe that Iob hath not walked aright, nor with a cleere conscience before God. Lo heere the first poynt. Afterward hee entreth into thys generall argument whych I haue touched: that is to witte, that the righteous are neuer oppressed in that wise wyth affliction: but that it is alwayes a token of Gods venge­ance. And therefore when hee perceyued that Iob was tormented in thys wyse, hee deemed hym to be a re­probate person. Thus yee see the two poyntes. And nowe lette vs come vnto the first of them. He sayth vn­to him, Thou bee [...]etofore baste taughte the whole world, thou baste strengthned the quiuering knees. Thou hast refreshed the weerie handes, thou baste amonded suche as dyd amisse, thou hast comforted such as were tormented: and now when the miserie is come vppon thy selfe, I see thou art out of quiet: and therefore I conclude, that the feare of God whyche thou hast had, was no more but the very same hope which thou pretendest: namely, that God should alwayes haue bene fauorable vntoo thee. Too bee shorte, thou haste serued God vpon vsurie. It was not for that thou diddest gyue ouer thy selfe vntoo him in good earnest, but in re­spect that thou diddest hope he would alwayes haue bene mercifull vntoo thee, and so long thou couldest well finde in thine heart to serue him, but nowe that thou seelest him somewhat roughe, thou renouncest hys seruice. VVhereby it is to bee perceyued, that there was nothyng else but hypocrisie in thee. Thus wee see in effecte, the whole ground of the discourse that Eliphas maketh here. But true it is, that wee marke not what is in our selues, when wee eyther counsell other men, or comfort them, or rebuke them. Euery man can doo that: yea euen the moste ideotes. For (as it is sayde in a common pro­uerbe) it is easie for them that are in health, too comsort suche as are diseased. But if wee can shewe by oure owne dooyngs, that the thing whiche wee speake vnto others is in our selues, and that wee speake it from the heart: that is a true proofe that wee deale not deceit­fully. VVee shall see diuers that are as eloquent, and more eloquent than needeth, and whych can babble so well too the purpose as yee woulde wonder, and they neuer want tongue, if it bee but too prattle. But if it happen that God doo but fillip them wyth his fingers ende, they wote not what comforte or any thing else [Page 70] meeneth. VVhat is too bee done then? VVhen wee speake too our neighbours, let vs shewe vnto them, that the thing whych we speake vnto them with our mouth, is throughly grounded in our harts. Thus we see how we ought to proceede. Yet is it not meant heereby, that wee should ceasse to comforte and incourage our neighbours, & to reproue one another. For they that passe not to cha­stize such as do amisse, and to comfort such as are in heaui­nesse, and to reforme such as go astray: shewe themselues to haue no care, neyther of God, nor of hys seruice. For if 10 we loue God with a right affection: it is certayne that (as muche as in vslyeth) we will seeke that all men may doo the lyke. A true Christian will not content himselfe too walke aright: but hee will [doo his best] too drawe the whole worlde to the same accorde. And therefore it beho­ueth vs to put that thing in vre, whiche Sainct Paule also sheweth vs, of teaching and reforming one another: but (as I sayde) wee must do it from our hart. And how is that? Verely that when it shall come to the triall, we may shew in very deede that wee haue not spoken from the teeth 20 outwarde, but that the worde whiche issued out of oure mouthe, is throughly rooted in our hart. But here we see what the vse of Gods word is: namely not only to teache and to shewe what is good: but also too correct suche as haue done amisse, to rebuke suche as deale disorderly, and to strengthen the weake, the feeble, and those that are of small courage. And therefore the Prophet Esay auou­cheth, that it belongeth too the charge of all Prophets, all teachers of the Church, and all suche as haue charge too beare abroade the worde of God not onely too vtter that 30 whyche is commaunded them too speake, (wee may see heere what God will haue declared vnto vs) but also too haue the cheerefulnesse too spurre and pricke forwarde them that are lazie, too giue courage too the weake, too lift vp them that are falne, and too bring backe them that stray, into the right way. Thus ye see what is the true vse of Gods worde: namely that it is the way, aswell too in­struct men aright as also to shewe the effectualnesse of the Gospell, according also as when Sainct Paule telleth vs howe wee must applye the holy scripture too our instruc­tion, 40 he sayeth, that it serueth not onely to knowe what is good, and too discerne betweene good and euill: but also to exhorte, too reproue, and to conuince vs. And heereby wee must bee the more prouoked to receyue Gods worde desirously, and with a cheerefull and louing affection, for somuch as wee see howe all that belongeth to our wel­fare is comprehended therein. God then not onely brin­geth vs that whyche is for our behoofe too knowe: but also forasmuche as he seeth our frailtie, he intendeth too remedie it, and will haue hys word to serue to strengthen 50 vs: and forasmuch as he seeth wee be brittle and in daun­ger too fall, hee setteth vs vp agayne anone after: and forasmuch as hee seeth vs inclined too hypocrisie, and too soothe our selues in our owne vices: he spurreth vs, too the ende wee may perceyue our owne euills, and not delight in them.

Seeyng then that wee perceyue how God hathe so well prouided for all things whiche hee knoweth too bee behoosefull, as hee will haue hys worde too serue vs throughly in that behalfe: ought not wee to bee 60 the more inslamed too receyue the same worde? Seeing wee perceyuc it too bee suche a treasure, ought wee not (I saye) too receyue it with a cheerefull minde? conside­ring howe it is sweeter than hony, as it is sayde in the nyneteenth Psalme. Also when wee heare the worde of God: it standeth vs in hande too knowe wherefore. There are that would haue a man too doo nothing else but say, Beholde what wee haue too marke vpon this text: and that man should make colde expositions, and that there shoulde bee no exhortations, no rebuking of vices, nor liuelynesse. Yea, but that were as muche as too deface the doctrine of God, as if a man shoulde cut a sun­der the sinewes of a body, that it might haue no more strength in it. VVhat is too bee done then? VVhen wee come too a Sermon, or when any man readeth alone by him selfe, wee must vnderstande, that it is Gods intent, not onely too shewe vs what is good, as if he should say, go on that way: but also too rebuke our sinnes in vs, that it may be as a messenger too pricke vs forwarde too learne too humble our selues before him. Is it euen so? Then let vs marke also howe sluggish wee bee, and that wee hye vs not vnto him with suche zele as were requi­site, insomuch that hee is fayne to gyue vs some strokes of the spurre too quicken vs vp, and all his exhortations serue too humble vs, and too make vs too submit oure selues frankly to hys will: Thus we see how wee ought to deale to make the worde of God to serue oure vse, and in what wise we ought too put it in vre. Aboue all, they that are cheefe in this charge must marke well, that they bee not quite discharged when they haue faithfully in­formed the people what is good: but also that they muste haue the foresayd liuelinesse of encouraging them, too the intent that suche as are dull, may be somewhat quick­ned: and of comforting suche as are in distresse, too the intent they may finde reliefe in God: and of rebukyng such as delight in their owne vices, too spurre them in suche wise as they may be abashed and ashamed in them selues. And like as the ministers and teachers must applye these things to all men openly: so muste euery one of vs apply it to himselfe, following that whiche the Apostle sayth in the Epistle to the Hebrues: for in alleaging the saying of the prophet Esay, he sayth wee must not tarrye till others speake too vs, but euery one of vs must bee a scholemaster to him selfe. As if he should saye, Beholde how that vnto all such as are appoynted to carrie abroade Gods worde in his name, the Prophet Esay giueth com­maundement to comfort the trembling knees, to stay vp the handes of suche as faynt, to releeue such as are op­pressed, and too pull them backe intoo the right pathe, which are gone astray. But yet neuerthelesse my freends (sayth he) marke howe euery one of you also is bounde to succour him that is weake and feeble, to cherishe him that is weery and out of heart, to comforte them that are oppressed with sorrowe, and (to be short) to imploy him selfe in that which he knoweth to bee meete and expe­dient for the welfare of his neyghbours: and finallye, that euery one of vs must do the duetie of a preacher towards him selfe. Lo what we haue to marke in this texte. And whereas recorde is gyuen vnto Iob, that he had instructed many. Heere is shewed vs, first the excellent vertue that was in hym. And we must also take instruction by it too doo the lyke: that is to witte, to drawe all men with vs (as [Page 71] much as in vs lyeth) too serue God with one common consent. True it is, that all men are not indewed with so great giftes: but yet must euery man consider hys owne measure, and imploy him selfe according as God hathe gyuen hym abilitie towardes hys neyghbors. Therefore wee must vnderstande, that whatsoeuer God hath im­printed in eche of vs for the common buylding vp of hys Churche, wee must discharge our selues of it, and accor­ding to the giftes that euery of vs hath receyued, so must he profite others, and all of vs must communicate togy­thers, 10 that we may go to God with one accorde, and e­uery man shewe openly that he hath a desire too serue his neighbours turne. But nowe let vs come to the con­clusion that Eliphas maketh. Forasmuche (sayth hee) as thou art out of pacience when the aduersitie is come vp­pon thee: it must needes bee sayde, that thou hast beene but an hypocrite, and that the feare which thou hast had, was but a hope and a looking that God should alwayes fauour thee. Verily had Iob beene suche a one as Eliphas surmizeth him to bee, hys saying had beene true. For (as 20 I haue touched afore) the marke to knowe hypocrites by, is when they can babble to teach others, and shewe not in deede that their doctrine serueth their owne turne: and when they haue a fayre vtterance, but keepe nothing within too serue their owne turne at their neede. Then let vs learne too bee euery man hys owne scholemaster and teacher: And if we minde to profite our neighbours by this doctrine: let euery one of vs begin with it at hym selfe. And whereas Eliphas dothe Iob wrong, in say­ing that hee founde hym astonished, as though there had 30 beene nother witte nor reason in hym: wee perceyue thereby, that to humble vs therewith, God may well suf­fer vs to bee so delte withall: but yet wee muste also pre­suppose, that whatsoeuer temptations happen too Gods children, they shall neuer vtterly decay, but God will succoure them in such wise, as they shall haue wherewith too stablishe and strengthen themselues, notwithstan­ding that of nature they bee so feeble and weake, as euen to stumble without ablenesse to rise agayne, were it not that God reached out hys hande vntoo them. Then let 40 vs vnderstande, that when wee haue taught other men, and wrought wonders, in reprouing the sturdie and wil­full sorte, in refourmyng those that went astray, and in strengthning suche as are faynthearted: wee shall bee so muche the more blameable and worthie to bee condem­ned, if we shewe not by our owne dooings, that we speake it from our hearte and earnestly. The greater then shall the damnation of those bee, who hauyng medled wyth teachyng of others, doe themselues take no profite at all by the doctrine. And this ought well to make vs too 50 walke in feare and humblenesse. Therefore when it com­meth to the cace of instructing, let vs thinke thus: True it is that God will haue mee serue my neyghboures tur­nes. But so it is that I muste bee myne owne iudge: I ca­rye abroade his woorde, and therfore I must teach myne owne selfe. Otherwyse, if I frame not my life according to that whiche I speake and vtter with my mouth, it wil be to my greate and horrible confusion. Aboue all men, the ministers of the Gospel must well consider this. Here we see also why Sainct Paule sayeth, that he blamed and con­demned 60 himselfe, to the ende he might be the first in the ranke, when the condemning of others shall come in que­stion. To be brief, we that haue the charge to beare about the woorde of God, shall bee so muche the more blame­worthie, though we haue faithefully taughte that whiche God himselfe hath shed out vpon vs▪ by the gift of his ho­ly spirit, if we haue not begonne to shewe the same at our owne persons. And so must we amende others? Lette vs firste amend our selues. Must we exhort others? Lette vs first exhort our selues, and lette vs alwayes bee the firste in leading of the daunce. Specially when we rebuke such as haue doone amisse, let vs practise that whiche Saincte Paule sayeth, that is to wit: let vs vse all softenesse in re­prouing them that haue doone amisse. And that it is so, looke vpon thy selfe (sayeth he:) and if thou find thy selfe frayle, then must thou beare with thy neighbours, and yet in the meanewhyle the same muste not hinder the liuely admonishments whiche God enioyneth vs. Thus wee see what we haue to gather, that we may profit our selues by this text: [that is to wit,] that as ofte as it shal please God to correct vs, [after what maner so euer it be) wee muste shewe, that when wee be desirous to comfort other men that are in lyke troubles, we haue bin good and faithfull teachers towardes our selues. As concerning the sentence where it is sayde, Was not thy feare then a counterfea [...]nesse [...] were not thy hope and the simplicitie of thy wayes, [so lyke­wise]? Here Eliphas meaneth to shewe Iob, that he had bene an hypocrite, and hadde not serued God but for de­sire too seeme and to be seene. And certain it is, that if we serue not God (yea though we feare that wee shall haue him agaynst vs:) it is but a slauish maner of seruice. For God will not haue vs to bee as hirelings in seruing him: but he will haue vs to goe to it with a free courage, and to be so wholly giuen vnto him, as we may say, Lorde, we be thyne, and reason it is that euery one of vs shoulde dedi­cate himselfe vnto thee, and labour to glorifie thy name. VVe see then howe we ought to haue a free heart in ser­uing of God, and not bee led to it by slauishe constraynt. True it is that in some other textes it is rightly sayde that we may well serue God, considering that we shall not be disappoynted of our labour, according as it is sayde in the nintenth Psalme, and in other lyke places. But all thys doth easily agree togither, that is to wit, that in seruing of God we must be led▪ with a free mynded affection: and yet neuerthelesse must assure ourselues, that God wil not suffer our laboure to bee vnprofitable, according also as Sainct Paule speaketh. God (sayth he) is rightuous, who promiseth that your trauailing shall not be in vayne, so as it shoulde be loste labour when you bee so persecuted. The holie Scripture is full of this doctrine, and specially it is sayde in effecte, that suche as truste in God shall not loze their rewarde. Then as touching the first poynt wee may well haue an eye too the promisses that God hathe made vs, namely that wee shall not loze our labour in seruing him, nor bee disappoynted of our longing, but that our rewarde is greate in heauen: and yet notwith­standing that in the meane time the seruice that we doo vnto God, must bee free harted: that is to witte, that whē soeuer it pleaseth hym to plague vs, wee must not there­fore ceasse to continue our obedience towardes him, and to walke in hys feare, as wel as when he dealt gently with vs, and mainteyned vs in good plight. And in doing here­of [Page 72] ye see how we must not loke too haue a hyrelings re­warde, to say, ô I will serue God conditionally that hee deale with me after mine owne desire. If wee come too this poynte, it is no seruing of God after the manner of children: but after the manner of those that be hyred for wages by the day. VVhat is to be done then? wee must haue a freeharted affection too dedicate our selues wholy vnto God and to giue our selues wholly to the seruing of him, yea euen as well in wo as in weale: being well assu­red that our labour shall not be disappointed, when wee 10 shall haue proceeded in such simplicitie. But for asmuche as this matter can not be layde foorth at length as nowe: we will keepe the rest till tomorrow.

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

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

FIrst and formost wee haue too beare in mind what was declared yesterday: which is, that to serue God aright, wee must bee ledde 30 by a freeharted affection, to giue our selues vntoo him withoute hauing any respect of being well intreated at his hand afterward, or that he will send vs our owne hartes desire. For as for those that wyll so indent wyth God to receyue at Gods hand what soeuer they them­selues desire: first they shew themselues too be ouerflesh­ly, and too much gyuen too their lustes: and secondly they woulde bynde God after a very straunge fashion, 40 and behaue not themselues as children towardes theyr father. For they bee driuen by a slauishe respecte, they bee hyrelinges, and wagismen. VVhat muste wee doo then? Referring our selues to Gods good pleasure, we muste haue suche a constancie in vs, as too honour him bothe in woe and weale, and too desire too bee hys, and too continue in the obeying of him, what soeuer hee doo too vs, or how soeuer hee dispose of vs. If wee bee not of this mynde, all the seruice wee can do him shall like hym neuer a whit, notwithstanding that it bee ne­uer 50 so well liked and esteemed of the worlde. And there­fore lette vs not referre our fearing and reuerencing of God, too the ende that wee would haue him doo what wee liste. But although hee be rough and sharpe towards vs, so as it may sometymes seeme that hee would thun­der vpon vs: yet neuerthelesse lette vs abyde still in awe, and say: Lorde it is reason that thou shouldest raigne ouer thy creatures. Also it is not for the childe to com­maunde his father, nor too binde hym too the stake, but too say: Here I am Sir, gouerne you mee according 60 too your good pleasure, for I protest I desire nothing but to be subiect vnto you. Behold what we haue to doo. But surely wee know well inough, that (as the Scripture sheweth vs) it is not lost labour to serue God, for he hath promised vs a plentifull reward, and we shall not be disap­pointed of our expectation. But yet must the said freehar­ted affection go before it, that wee make not any bargay­ning with God to say he is bound to vs according too our appetities, and that he must of necessitie graunt vs what so euer we haue imagined in our owne brayne. Lo how gods seruants knowing that their seruice is acceptable, & that it shall not be vnprofitable, do notwithstanding not reste themselues vpon the reward that is promised them: much lesse then must they intend to bring God to the bente of their bowe, or to taske him of necessitie to doo thys or that: but must with all lowlinesse referre themselues who­ly in all things to his pleasure. And whereas I speake here of reward: I debate not whither reward be due vnto vs or no, for as now we stand not vpon that matter. VVhen we haue done all that is possible to be done, God shall be ne­uer a whit in our debt. But when he promiseth vs reward: I vnderstand it to be of freegift, and that it is not for that we haue deserued it, or for that wee be worthy of it: but bycause that as he hath receyued vs into his fauour, so will he also allowe of our workes, yea, whiche hee hymselfe doth by his holy spirit. For as touching goodnesse there is none in vs, and yet looke what God hath giuen vs, he accepteth it as if wee brought it too hym of our owne. And when he receyueth our workes so of his owne mere goodnesse, it is too gyue vs the better courage too serue him by hauing an eye too hys promises, wherein he pro­testeth vntoo vs, that our rewarde is great in heauen, yea and that hee will blisse vs in thys world also, so as wee shall not want any thing at all. Then may wee cast our eyes heerevpon, and comfort our selues: but heere­withall (as I haue sayde) wee muste not recken that God [Page 73] should deale with vs after our owne deuice: but rather de­termine with our selues to referre the matter wholly vnto him, and to submit ourselues wholly to his good will. Thus we see the doctrine that wee haue to gather of this texte, which is very profitable for vs. For it is a marke whereby to discerne Hypocrites from Gods children. An Hypocrite may well magnifie God with full mouthe in time of pros­peritie. But if the worlde goe against his desire, a man shall see that all is chaunged with him. And what is the cause of it? It is for that suche maner of men beare no reuerence to 10 Godwarde, further forth than hee applyeth himselfe vnto them. And what kinde of reuerence is that? If I be minded to serue mine owne torne by one: very well, bicause I can drawe profite out of him, I will make good countenaunce to him: but if he perceiue it, he will shake me off like a vi­laine, and hee serues me but well. Nowe if mortall men can not beare such carlishnesse: what shall become of vs when we come vnto God? shall we loue him, or shall we honor him, but only so farre forth as may be for our owne profit? what a mockery is that? See we not how the order of nature 20 is peruerted? But if there be true friendship betwene vs and any man: we wil honor him for his vertues which we know to bee in him, and to the ende wee may liue togither in one cōmon accord to serue God. I say that when God giueth vs such marks, we may well serue & honor a man. So then, we may well haue this regarde to creatures which are nothing. But as touching God, hee must bee honored for his owne sake, bicause he deserueth it: and we must be so rauished to the honoring of him, as we may not thinke of oure selues, sauing as in seconde place and in inferiour degree. VVee 30 maye see then howe the hypocrites bewray themselues by repyning againste God in the time of aduersitie, and when hee handleth them not after their owne fansie. And for as much as most men are giuen to this vice: wee see there is cause, why we ought to marke this lesson the better. And nowe Eliphas addeth: Consider if euer anye rightuous man haue perished, Marke if the right dealing men haue beene rooted out. Eliphas (as I haue sayde alreadie) taketh heere a good sentence, so as the reasons which he bringeth heere against Iob are good and holy, notwithstanding that the case 40 bee euill. And surely the principles that are set down here, are drawne out of Gods pure truth. By reason whereof it is as much as if the holy Ghost had pronounced this saying. That neuer any rightuous man had yet perished, and that neuer any right dealing man had bene destroyed. Neither could any suche thing happen. VVhy so? For God hathe promised to haue a care of the rightuous, as it is saide, The eyes of the Lorde are vpon the rightuous, and his eares are open to their prayers, to heare them and to succour them at their neede. The Scripture is full of this matter: that is 50 to wit, that Gods hande is stretched out to preserue the rightuous, which call vpon him and put their trust in him. For needes must the Diuell haue bene stronger than God, if the rightuous might haue perished: and therefore let vs alwayes haue recourse to this sentence of Iesus Christe. The father who hath put you into my handes is stronger than all. His meaning is, that our welfare shall neuer be in hazarde, for so muche as God taketh vs into his keeping. VVherefore? for he will spread out his power vs to mainteine vs. Therefore let vs conclude, that our welfare 60 is in good suretie, when God hath once taken charge of it. And so it is a sure doctrine, that the righteous can not pe­rishe, nor the right dealing men be rooted out. But there is great difference perishing and afflicting: for punishments and afflictions serue not alwayes to destroy men, as I haue declared partly already. Yet may the affliction be so grie­uous somtimes, as it will seeme that they be deadly. VVhat is to be done then? we must conclude according as I haue shewed here before, that for so much as God chalendgeth it to be his office to pull men out of their graues, we need not doubt but that we shall be succored by him, when wee haue endured for a time. VVe see then that Eliphas misap­plieth his matter, as thoughe Iob were perished alreadie, and that God had forsaken him vtterly without any reme­dy. But it is not so. True it is that he was a poore man alto­gither disfigured, irksome to beholde, and a spectacle that might shew the wrath of God: but yet did not God ceasse to loue him, as we may see, and as experience sheweth at the ende. Eliphas therefore is preuented with a dread, which maketh him to misdeeme, in so muche that hee lea­ueth no more roome for Gods mercy and [...]meere good­nesse. Lo wherein he ouershot himselfe. Also when we see a mā in such miserable plight, that he seemeth to be vtter­ly fordone, and that there is no more hope of his recoue­rie: let vs learne, let vs learne (I saye) to magnifie Gods goodnesse, and to hope that hee can yet still remedie the mischiefes that seeme incurable. True it is that to mannes expectation, all may be fordone: but God hath meanes (which are incomprehensible to vs) whereby to succoure his seruantes, when hee listeth to shewe himselfe pitifull towardes them. Let vs tarie his leysure till hee shewe vs the ende: and in the meane while let vs suspende oure iudgements, least we be iudged to be ouer hastie and rashe. Thus wee see what wee haue to marke: namely that wee must acknowledge the power of God to be so great, as he is able to succour those that are as it were ouerthrowne, and that he is able to quicken them againe although they were already dead. But we must not applye this doctrine only to our neighbors: we must also practise it ech one of vs in himself. And wherefore? For when God sendeth vs many great troubles: and by and by wee conceiue that which is spoken here of Iob: we neede no Eliphas to vexe vs & to beare vs in hand that we be past recouerie. Ther is none of vs al, that hath not the seed of harburning in him selfe, to trouble & to martyr himself in his afflictions, yea euen to driue vs into despaire. Our owne nature affordeth vs that. So then, when God scourgeth vs, we he troubled with such an imagination at this: Howe nowe? God hath promised to succour such as are his: and thou pinest away here, yea euen with extremitie. Thou callest vpon God, & hee answereth thee not. VVhere are his promises? Thou seest well inough hee hath shaken thee off: and therefore there is no cause why thou shouldest anye more thinke, that he accounteth thee for any of his. For if thou were, it is highe time for him to looke vpon thee and to pitie thee nowe, or neuer. But he shetteth his eyes, and makes as though hee sawe thee not: and therefore thou seest he hathe vtterly forsaken thee. Beholde the temptations wherevnto we be subiecte, and which steppe before vs to driue vs vtterly into dispaire. So muche the more then haue we neede to be fensed against such a conflict. And af­ter what maner? It is (as I haue sayd) that when any mans [Page 74] mynde casteth such temptations before him, hee must an­swere and say: It is true that neuer rightuous man yet pe­rished: it is true that the right dealing men can not be ro­ted out: but what is this perishing? it is more than to bee onely afflicted. And wherefore? For the holy Scripture telleth vs that God rayseth vp the dead, that hee gyueth courage to such as are vtterly dismayed, and that he reco­uereth suche as are wounded to death. VVhen the Scrip­ture sayth so: is it not to shew that God vttereth his wor­king towardes all that are afflicted? Yes: for when it is 10 sayde, you that are deade, you that are alreadie rotten, lift vp your selues, receiue yee full liuelynesse, and flou­rish yee as fresh herbes: To whom is it that Esay speaketh? It is to the faythfull. The faithfull then must sometimes become lyke rotten carkesses, that God maye gyue them liuelynesse againe. For as wee see the hearbes to become greene in the springtime, which were as good as deade in the winter: euen so muste God worke in vs. There bee many other sentences, which tend vnto the self same end. So then, wee perceiue that God preserueth not his ser­uauntes 20 as one that meaneth to make them Cokneys: but as hee that myndeth to take them out of their graues, and to mainteine them after a wonderful fashyon, to the intent they may knowe howe it is hee to whom it belon­geth to haue dominion ouer death, and to giue life. And therefore we haue a warrant, that the issues of death are in Gods hande. Beholde heere a notable promisse. VVhen Dauid intendeth to shewe vs howe it is God that guydeth vs: hee sayth that the issues or outgoings of death belong vnto him. And why is that? He meaneth that we bee as it 30 were throwne headlong into deathe at euery blowe, and that we can not set forth one steppe, but it shal seeme that wee are vtterly vndone. But God hath the issues of death in his hande sayeth hee. So then let vs marke well these sentences, that wee may be throughly fenced when the di­uell shall come to blowe in oure eare, And who art thou? Seest thou not howe thou hast no succoure from aboue? the rightuous perish not. To bar Satā of his purpose, let vs haue these answers readie. It is true that the rightuous pe­rish not, neither am I perished. But thou arte as good as a 40 dead mā: [sayth the Dieul] and my God [let vs say] is he thathath the issues of deth in his hand. And that is it which Dauid meaneth in an other texte, saying: Though I were in the shadowe of death, thy sheepehooke ô Lorde shall guyde mee, bicause I alwayes put my trust in thee: if thou be my protector, I shall bee exempted from all euill. Thus yee see howe wee ought to practize this lesson. And here it ensueth, That such as sowe extortion, or laboure extortion, and such as sowe incomberance, shall gather the same. VVhiche thing is confirmed by a similitude. For Eliphas sayeth that 50 the roring of the Lyons is stinted, that their teeth are bro­ken, and that their whelpes are destitute of praye. VVher­by hee meaneth, that such as haue bene full of crueltie and extortion, shall bee daunted by the hande of God. But somewhat afore, hee had sayde. That the wicked had peri­shed at the blaste of God, and by the breath of his mouthe. As touching the former sentence where he sayde, that suche as labour for iniquitie and sowe trouble or incomberance &c. I say it is a similitude taken of the tillers of the earth. And the sayde two wordes Iniquitie and Trouble, or (which 60 is all one) vnrightuousnesse and incomberaunce, are ioyned togither in the Scripture, to signifie the extortions & out­rages which the wicked commit, to vexe & disquiet their neighbours: and also the worde Incomberance or trouble, is spoken of suche as doe nothing but tosse and turmoyle o­ther men. And first it is sayde, that they Plough, bycause that they which are so desirous to anoy their neyghbours, and to doe them some harme, doe make preparatiues, like as when the laborour intendeth to sowe his grounde, hee must first plough it, and the earth must first be tilled. Euen so the wicked consulte aforehande vpon their vngracious­nesse, trecheries, and vnlawfull dooings, deuysing guyles and deceytes: and afterwarde when they haue layde the whole platforme, they seeke all meanes possible to put their lewde enterprises in execution: and that is the verie laboring [or tillage] that Eliphas speaketh of here. For he sayth, that heerevpon they sowe incomberance: that is to saye, when they haue made their preparations, they runne vpon poore men to fleece them and to eate them vp. But these men sayeth hee) doe reape that which they haue sowed: that is to saye, God maketh all the mischiefe whi­che they haue conceyued and inuented against others, to lyght vpon their owne heades. VVee see heere a sentence that is true, and wee muste take it as spoken by the holy Ghost, euen to gather a generall lesson thereof. And to put it to the true vse, we must pray God to graunt vs the spirit of wisdome in that behalf, that we may not wrest the Scri­pture this way or that way to draw it to a contrarie sense, as wesee that Eliphas hath done. But wheras the holy Scri­pture sayeth, that suche as plough iniquitie and sowe in­comberance shall reape the same: it is a threatning which God vttereth against the wicked, who thinke to aduaunce themselues highly when they playe the rauenous beastes, fleecing one man and eating vp another: specially when they deuour all, seeming to themselues to bee iolly con­querours, and standing in their owne conceytes for doing so. But our Lorde telleth them, that they beguile them­selues verie muche: for hee maketh all their enterprises to turne to their owne confusion. VVherfore ye see a threat­ning, whereby God purposeth to represse the ouer bolde­nesse and maliciousnesse of men, minding to holde them short, to the intent they may liue togiether in all good loue and vpright dealing, so as no man may labour to hinder his neighbour: like as on the contrarie side, we heare also the promisse which is giuen vs in these wordes: he that soweth blissednesse shall reape the same. Sainct Paule speaketh this of Almesdeedes. Hee sayeth that if wee sowe vpon oure neighboures, that which God gyueth vnto vs, we shall ga­their it againe: in so much that wee shall haue abundance of his gracious giftes and blissinges, and God shall shead out his riches vpon vs, and shewe himselfe gracious and liberall towardes vs when we bee in necessitie. This pro­misse then serueth to giue the faithfuil a good mynde too deale frankly with their neighbours and to succour them. Nowe see we the true vse of this lesson: which is, that wee must keepe oure selues well from practyzing anye anoy­ance or deceyte. And why so? So little shall wee bee able to aduaunce our selues by these wicked practyzes or other vnlawfull meanes: that God shall put vs to confusion in the ende. VVee see then howe wee ought to represse all our wicked lustes, that wee maye deale vprightly and rea­sonably with our neighboures. On the other side, for as [Page 75] muche as all noysomnesse and extortion displease God, let vs bee well ware to behaue oure selues vprightly: that is to say, let vs labour to do well, so as euery one of vs may not onely absteine from all misdealing, but also consider that if God haue giuen vs any abilitie, we muste profit one another, and cōmunicate mutually altogither. And heere­vnto lette vs also gather togyther the sentences of holy Scripture which tende to the same ende. Cursed bee thou that robbest, for thou shalte bee robbed when thy turne comes about. And afterwarde. Looke what measure men 10 make the same shall bee giuen them againe. VVhen wee heare all these sayinges, let vs vnderstande that God doth euermore turne all the mischiefe that wicked men had deuised, vpon themselues. The Scripture speaking of the wicked persone, sayeth: hee shall fall into the pit that hee hathe digged. And afterwarde, iudgement wythout mercie shall hee haue whiche is mercilesse and vnpitifull. VVhen wee heare suche sentences, lette vs tremble and bee circumspecte to walke so iustly and vprightly with our neighboures, as men maye knowe that wee bee con­tinually 20 restrained by the feare of God. Thus wee see what wee haue to marke in effect in this sentence. But by the way, if a man be vexed after he haue doone good, or if he be persecuted when he seketh to liue in peace and con­corde with his neighbours: we must not conclude that hee is of the companie of those which gather trouble and in­comberance bycause they had sowed it. And why so? For wee heare howe the holy Scripture sayeth the contrarie: namely that God dothe somtimes suffer such things, too trie the pacientnesse of such as are his. VVee see the ex­amples 30 that are reported to vs in the holy Scripture. Da­uid protesteth that hee sought nothing but concorde, and yet notwithstanding, that hee was troubled, not the lesse, but the more. Had hee prouoked his enimies? had hee gi­uen them cause too doe him displeasure? No: but hee say­eth hee was hated without cause: and heerein hee shewed himselfe a true member of Iesus Christe. Therefore wee muste come backe to that which Saincte Peter sayth, yea euen alledging the Psalme. VVho so (sayeth hee) is desi­rous to prosper, and to bee blissed of God, and to leade a 40 quiet life: let him seeke peace, and giue himselfe to well doing. Lo what God promiseth vs: that is to witte an or­dinarie blissing, which is, that when wee bee giuen to well doing, hee will guyde vs, and not suffer vs too bee racked oute of measure. But what? Neuerthelesse if yee suffer for weldoing, thanke God, sayeth hee. And whereas hee sayeth, If yee seeke to bee at peace with euerye man, yee shall fynde it: immediately hee addeth, that there shall al­wayes bee so much vnthankefulnesse in the worlde, as the wicked shall deale lewdely with those that haue soughte 50 nothing but their welfare. Then if wee see any man af­flicted: wee muste not by and by conclude, that hee is so dealt with for sowing of iniquitie, or for sowing of trou­ble and incomberance: for wee knowe not what the cause is that God visiteth them in suche wyse. True it is, that if we shall haue knowne one too haue beene a wicked per­sone, then is Gods iudgement visible and notorious vpon him. If a man haue beene a despyzer of God, or such a one as hath ledde a lawlesse lyfe to the offence of others: wee can not but iudge as the Scripture telleth vs. But if wee 60 wyll iudge at the firste dashe withoute further know­ing of the partie, than onely by that wee see him scourged: and therevpon saye he is cursed: Beholde, this is a rashe and ouerpresumptuous iudgement, and such a one as God findeth faulte withall. Therefore wee must haue a staye of our selues, and proceede with suche myldenesse and aduisednesse, as I haue shewed heeretofore. But after that Eliphas hath spoken so, he addeth that such maner of men, (that is to wit,) as practysed deceit and violence to oppresse their neighbours, and haue put their wicked practizes in execution) shall bee destroyed by the blaste of God, and by the breath of his mouth. VVherby he sheweth, that althou­ghe men ceasse to do their duties, yet God ceasseth not to doe his in punishing suche as are so gyuen too outrage, crueltie and anoyance. And that is a thing verye true and well worthye too bee throughly marked by vs. And wherefore? what thing is it that hardeneth the wicked, and which causeth them too goe through with theyr vn­graciousnesse? Bycause they beare themselues in hande, that no manne dare open his lippes againste them, that men will stande in feare of them if they behaue themselues like wilde beastes, that euery man shoulde stande in such awe of them as all the world should quake at their onely looke, and that when they haue pilled and polled all that euer they can, no man can once speake against them, bycause they haue wherewith to currie fauour with suche as may anoy them, according as wee see howe those that haue vsed suche wycked practyzes, haue alwayes brybes at hande to stop their mouthes of them that maye punishe them. For as muche therefore as the wicked which gyue them selues to suche misdealing, hope to scape all punish­ment at mans hande: it is sayde, that they shall bee de­stroyed by the blaste of God: that is to saye, that although men omitte their duetie, so as there is no iustice execu­ted, and that they whiche haue the vsing of the swoorde, holde their peace and playe the dumbe Idolles, so as there is no man too mainteine right and reason, but wycked­nesse is borne out: Yet will not God be ydle in Heauen. Then lette vs beare in mynde, that if the whole worlde sooth vs vppe in our naughtinesse: yet shall oure cace bee neuer the better for all that, neyther shall wee haue gay­ned anye thing by beeyng so flattered in oure vyces at mens handes: for wee must come to our account before the heauenly iudge. Beholde heere a speciall poynt which wee haue to marke. And therefore l [...]t non blyndfolde his owne eyes too giue ouer himselfe too naughtinesse, when hee seeth [hee may saye,] VVell, if I plucke this thing to my selfe, no man dare speake against mee. Yea: but wee heare howe it is sayde heere, that if men giue vs libertie too doe euill, is God ydle in the meane whyle? will hee bolster the euill? hath hee not tolde vs that lyke as hee is neare too suche as call vpon him: so also hee be­holdeth and marketh with his eyes, all the wicked and all those that doo men violence and extorcion? Then seeing the case is so: let it prouoke vs too walke in feare, assu­ring our selues that wee must yeelde our account before our iudge, and that wee shall haue gayned nothing by the fauour of men. Thus we see what we haue to marke. But it is a sentence of great weyght when it is sayde, that the wicked perishe by the blaste of God and by the breath of his mouth. For herein it is signifyed vnto vs, and God needeth not too make any great preparation, or too arme [Page 76] himselfe when he intendeth to represse suche as are stub­borne, or which deuour all thinges, or which giue them­selues to guilefulnesse to deceiue their neighbors, and spe­cially which are full of crueltie and extortion to deuoure the whole worlde. God then needeth not to leuie great powers of men to strengthen himself withall: he needeth not to seeke meanes heere and there howe to ouerthrowe them: let him but only blowe vpon them, and behold all is dispatched. Nowe therefore wee see that this maner of speaking, (wherein it is sayde that the wicked perish at the 10 blast of God and at the breath of his mouthe) importeth verie much: like as Esay also speaking of men generally, setteth vs downe this selfe same blast, to shew vs how brit­tle our state is, and therefore that wee haue neede to bee mainteined by God, or else we shall be in hazarde of peri­shing euery minute of an houre: and furthermore to make vs to vnderstand that although the wicked haue their full scope in this worlde, that they triumphe, and that they bee bothe stoute and strong, so as they seeme inuincible: yet there needeth no great force to destroy them, for the only 20 blast of God will bee inough to dispatche them quite and cleane. And nowe let vs come to that which is sayde con­cerning the kingdome of our Lorde Iesus Christ. For this sayde power is referred to the breath of his mouth, and to his worde: that is to wit, that the wicked shall bee rooted out by it. Behold howe Esay speaketh, and Paule applieth the same texte to the latter comming of oure Lorde Iesus Christe. Howe then is it that Iesus Christe reigneth? It is when his enimies are confounded by his simple worde, which is as a blast, and he needeth no other thūderbolts to 30 ouerthrowe them. Sith the case standeth so: let vs looke to our selues. For as ofte as the Gospell is preached, God thundereth vpon all the despisers thereof, and vppon all such as become harde hearted and stubborne against him. True it is that for a tyme wee perceiue not the force of this worde in punishing the wicked. But yet in the ende they shall be fayne to fele, how it is not in vaine that God hath said by his Prophet, and confirmed it by his Apostle, that Iesus Christe shall destroy the wicked by the blaste of his mouth and by the vertue of his word. And therfore (for 40 feare of the saide sentence) let vs submit our selues to the Gospell, that we fele not the force inclosed in the same to our owne confusion, but rather see the experience of it to our welfare. Thus much concerning the text. Afterwarde there is a similitude of Lions, Lionesses, and Lionesses whelpes, how all of them shall be scattered and destroyed. There is no dout but that Eliphassis meaning here, is that God stretched out his strong arme against such as are out­rageous, and violent against men, and to be shorte, which resemble Lions and wylde beastes. Here we see what the 50 effect is. True it is that we see the meeke ones so afflicted, as it seemeth that God woulde breake them and brooze them in pieces, as we haue example in Dauid. But yet for all that, this sentence ceasseth not to be true, specially if we consider Gods iudgements, how he proceedeth with them most commonly. For as touching the punishmentes that God layeth vpon the world, there can no rule be made of them without exception. VVhen it is sayde that suche as are mercilesse shall haue iudgement without mercie: wee must not vnderstand it in all points and in all cases accor­ding 60 to the present course of things which we see: neither must we conclude that all suche as are cruelly persecuted haue therefore bene cruell. VVee see what befell to oure Lorde Iesus Christ who is the Head, the Mirrour, and the Patterne of all Gods children. VVee see also what hathe befalne to most of the faithfull. But (as I haue erst sayde) we must take it as an ordinarie iudgement. And that it is so, wee heare by the promisse on the contrarie parte: that is, Blissed are the meeke for they shall inherite the earth. Iesus Christ telleth vs there, that if we be mylde and louing, if wee liue gently among our neighbors, and if wee indeuer to do euery man good: we shall enioy the earth: that is to say, we shall continue in quietnesse and wee shall not be troubled. Yea: But (as I haue declared before) it is not ment hereby, that we shal be exempted from all incon­ueniences: only God will cause that we shall possesse the earth, verely so farre forth as shall be expedient for vs. Lo what we haue to beare in remembrance. So then, let vs not thinke that thing straunge whiche is spoken in this texte, that is to witte, that the Lions teeth shall bee broken, and that the roaring which they make shall bee stinted, that is to say, that God will stretch out his arme and his power to daunt such are so full of pryde and fiercenesse, as they seke nothing but to eate vp and to deuour all. God therefore sheweth his arme to bee strong, as wee ordinarily see. For wherevpon shall God shewe his iudgementes more great and notable, than vppon these Lions that are like woode beastes, set vpon the spoyle, yea and glutted with mans bloud. VVe see howe God sheweth himselfe a iudge more notably in that case, than vpon the little ones and vpon those that haue not exercised such violence. And therefore let vs learne to be afrayde of Gods iudgementes, and to preuent them: and as oft as he executeth such things vpon those that are giuen to hurt their neighbors, let vs glorify him, assuring ourselues that he wil iudge the whole world, and haue pitie of such as are wrongfully vexed, so as in the ende hee will bee their safetie, and shewe by verye deede that he neuer forgate them, no not euen then when they seemed to be vtterly cast off. VVhat is to be done then? wee must looke vpon Gods iudgementes in such wyse as wee may perceiue them when he sheweth them. For this world is as a Stage, whervpon God setteth vs forth many examples, which we must turne to our own behoues, that wee maye walke in his feare, absteyning from all euill, and doing good to oure neyghbours, by walking soundly, and vprightly among them in all respectes. And if wee do so: no doubte but wee shall feele the power of oure God to maintein vs, notwithstāding that we must be faine to walk through many miseries in this world: and (to bee short) al­though wee be as it were among a thousande deathes, and perceyue not as yet the helpe that he promiseth, yet shall wee not ceasse to be mainteined by him after a wonderful maner. But let vs fall downe in the presence of our good God with acknowledgement of our faults, praying him to make vs perceiue them better than wee haue doone here­tofore, and that in hauing an eye to his promyses where­by he allureth vs so gently vnto him, wee maye warrante oure selues, that if wee walke in his feare, hee will neuer forget vs. And that although wee haue offended him so manye wayes, as wee bee well worthie to bee shaken off by him, and that Sathan also would make vs beleeue, that wee shall no more bee receiued to mercye: yet notwith­standing [Page 77] that wee must bee fayne to walke through many miseries in this world, and to (bee short) although wee be as it were among a thousande deathes, and perceiue not as yet the helpe that he promiseth, yet shall we not ceasse to be mainteined by him after a wonderfull maner.

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

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

AFter that Eliphas hathe shewed his rea­son, that Iob had not serued God faith­fully, and with a pure heart, at least wise 30 not of any affection that he had to doe so: here he addeth Gods authoritie, to shewe that Iob neither can nor ought by any meanes to reply, that he should not be condemned of God by good right. Some men thinke that Eliphas bosteth here of the hauing of some reuelation, which he ne­uerthelesse had not. But if all be well considered: there is no doubt, but that his pretending that God had reueled such a matter vnto him, is a matter of certaintie. For wee must hold this for a principle, that these general sentences 40 which hee alledgeth are good, but yet illapplied. And we must not thinke it strange, that God should inspire him af­ter that maner. For noweadayes we be taught after an o­ther fashion than were the fathers of that age. God spea­keth vnto vs. But how? It is in such wise, as that the Pro­phets are the instruments of the holie Ghost, and we haue the Gospell wherein God sheweth himselfe familiarly. Then let vs looke vpon the manner of speaking whiche God vseth noweadayes in his Church: which is, that hee hath disclosed his whole will vnto vs in his holie Scrip­tures. 50 In times paste God opened himselfe to suche as it pleased him to shewe that speciall fauour. And howe? By visions, as the holie Scripture witnesseth. So then let vs assure our selues that Eliphas was an excellent man: and therefore we must not thinke it strange, that God shoulde appeere vnto him in vision by night, and that he shoulde knowe that thing whiche the Scripture teacheth vs this daye. Then is not the pretending of this matter a false brag. But Eliphas doth out of dout in this case misapplye that thing to an euill purpose in the person of Iob, whiche 60 had bin reueled vnto him for an other end and vse. For we see that God sheweth him, that men ought too walke in lowlynesse. Behold, whervnto this vision which was giuē him tendeth: that is to wit, that men should not stande in their owne conceite, nor bee puffte vp in pryde, to thinke themselues rightuous or of great woorthinesse: but that they should vnderstande, that when they come to shewe themselues before God, there is nothing but sinne in thē, by reason whereof they must needes be confounded, and therfore must haue an eye to their corruptions and be so­rie for the same. Eliphas had receiued such maner of do­ctrine as this, which was good. But nowe he layeth all the burthen vpon Iob, and thinketh himselfe to haue woone his spurs by ouercharging him that had serued God faith­fully. VVee see then, that for the generall case, Eliphas boasteth not in vaine, that he had bin taught of God. But he playeth the yll scholer in this point, that he taketh no heede to himselfe, but intendeth to oppresse Iob contrarie to the truth. Now let vs come to lay forth the whole mat­ter particularly. Hee sayeth, That a thing was brought too him in secrete, and that his eare had hearde a little of it: Yea (sayth hee) in a vision by night, that I heard a blast which whisked hither and thither, and at the last there was a voyce, whiche spake too me in silence. True it is that he addeth, that there was also an Image: and whereas hee sayeth hee knewe not what it was, sauing that hee was abashed euen that hee shuddered all his bodie ouer, and that the heares of his fleshe stoode staring vp for feare and astonishemente, and that he was as in a traunce: all this tendeth to shewe, that he reporteth no dreames here, but that it is the verye testimonie of God whiche muste bee receiued with au­thoritie. And heereby wee see that in all the visions whiche the auncient fathers had, God dyd s [...]t certaine tokens to amaze them, and too put them in some terrour and feare which serued too authorize his woorde, too the [Page 78] ende it should bee receyued the better. For we see howe men are not so well inclyned too heare God speake as they ought too bee, except hee make them too feele his Maiestie. If a man of some greate estate speake vntoo vs, it is a wonder too see how wee bee more earnest too hearken vnto him, than wee bee too heare or reade the holie Scripture. VVherof commeth this, but of that we be carnall and beastly? Now too remedie such faultinesse, it hath pleased God too giue alwayes some tokens of his Maiestie, too the intent that his worde might bee recey­ued, 10 and that men should take them to bee of the greater credit and authoritie. Also when mention is made of any visions in the holie Scripture, it is alwayes sayde that the holie fathers haue bene stricken in some feare, and not without, cause for so it behoued them too bee prepared to humilitie, that they might obey God simply. There is yet another reason: which is, that although wee seeme to be well minded to heare God, yet are we not of capacitie to receiue that which hee telleth vs, except our fleshe be tamed. For there is an inwarde pryde in vs which puffeth 20 vs vp after such a sort, that we knowe not what is good & conuenient for vs, vntill such tyme as God hath stricken vs downe. Thus we see wherefore God neuer appeared vntoo men, but hee gaue them some feeling of feare, na­mely to the end they should not like too well of themsel­ues, nor stand too much vpon their owne reputation, nor trust too much to their owne strength. Nowe then wee perceiue wherunto the long description that Eliphas ma­keth here, is referred. But he sayth it is a secrete matter, & whereof he had had but small intelligence. True it is that 20 at the first blush it may seeme a trifling, when he calleth it a secrete, that God should at leastwise be as rightuous as men, or (as hee concludeth in the end) that men haue not regarded to be so rightuous as he. Euery man confesseth this in woordes: and not so muche as the verie heathen haue euer gaynsayde it. VVhat mysterie then or what Se­crete is there in this matter? Let vs assure our selues it is more thā necessarie: for although men agree in this point, that there is none ryghtuous but onely God, and that we bee full of infirmities in comparison of him: yet notwith­standing 40 wee acknowledge it not sufficiently, neyther is it sufficiently imprinted in vs: for were wee fully and throughly persuaded of Gods ryghtuousnesse, and of our owne naughtinesse: it is certayne that wee should not doubt as wee commonly doo, there should no grud­gings bee hearde in our mouthes, there shoulde bee no gaynesaying nor replying in our heartes, wee should bee altogither quiet, and when so euer it should please God too put vs too shame, wee could confesse hee had good right so to do. But now the cace standeth so, as ye shall see 50 men kick against God assoone as he toucheth them: nay, if he spare their sinnes and doe but warne them of them, they will not come to any true knowledgement of them. And so a man may perceiue hereby, that all men are puf­fed vppe with presumptuousnesse, and knowe not what Gods rightuousnesse is, that they might humble them­selues vnder it. And therefore it is not without cause that Eliphas termeth it heere a secrete, when God sheweth him that he himselfe only is rightuous, that all men ought too bee ashamed of their wants, and knowledge them­selues 60 to be wretched. And after the same manner also doth Sainct Paule take it, when he telleth the Romaines howe it was an vnknowne and secrete thing vntoo men, that God purposed too vtter foorth his rightuousnesse by Iesus Chryst, to the end that all the worlde should ac­knowledge themselues indetted vntoo God. True it is that a man can not say there is anye difficultie heerein: but yet (as I haue shewed afore) men attribute I wote not what too themselues, and they can not fynde in theyr hearts to vncace them selues out of the sayd vayne ouer­statelinesse: in so much that in their owne opinion, they thinke them selues able to woorke wonders by their free will. Heerevpon they beare themselues in hande, that they shall purchace rewarde at Gods hande. But contra­riwyse God will be knowne too bee onely rightuous, and that there is nothing but wickednesse too bee founde in men. Thus much concerning this poynte. But Eliphas in saying that hee hearde a little of the sayde woord, sheweth well that he exalted not himselfe to farre. For he taketh not vpon him a perfection of wisedome, to saye that no­thing had escaped him, and that hee had comprehended euery whit of it to the vttermoste: but hee sayth hee had some taste of the sayde doctrine of God, and that he had conceyued some parte of it. VVee see then that here hee speaketh modestly: declaring that he is not as an Angell of heauen, so as he could behold Gods glorie in full sight: but that according to mans rudenesse, he had bene taught to know how to communicate, that thing vnto his neigh­bours, which he had receiued of God. Lo what he ment to say in effect. And hereby we be admonished, that howe familiarly so euer God sheweth himselfe vnto vs: it is a great matter that wee [be admitted to] knowe things in part, and we must not thinke that we can haue any so per­fect vnderstanding, as there may bee no lacke in it. For they that thinke so of themselues, beguile themselues, and thereby shet themselues out of the gate that was open for them to come in afore. And so let them marke well, that there is much done for vs, when we haue any little taste, or any enterance into the knowledge of Gods truth. If this be meant of the Prophetes and teachers whom God hath chozen and ordeyned, and vnto whome he hath gy­uen most excellent gyftes, (as wee see here an example in Eliphas:) what shall be sayd of vs? for he is set before vs, not as one of the simple and cōmon sort of people: but as one to whome God himselfe hath appeared: and yet he telleth vs he heard but a little. Behold then what we haue to marke in this firste place. Truely were we throughly persuaded of this, there should no suche ouerweening be seene in our talke. For euery of vs beares himselfe in hande, that he is ignorant in nothing: and they that are least exercysed in the holy Scriptures, will needes haue this reputation of themselues, that they bee so suttle and sharpwitted, as they speake nothing but good reason, as though the holie Ghost were in their sleeue. And whence commeth such pryde, but that they which are not yet out of their apcee, imagine themselues to vnderstand all thin­ges? And furthermore this pryde is accompanied with carelesnesse: for the moste part passe not to perfit them­selues. And why so? They weene they bee come to the perfection of all knowledge: and many men when they haue heard a two or three words of the Gospell, ye shall see them so full of it, as they can bee. They passe not for [Page 79] learning of any more knowledge: no, they will needes teach other men: to be short, they be more than Doctors. But God laugheth such presumption to skorne. For the little that they myght haue receiued must be taken from them, and so shall they go away emptie, according to that which is written in the song of the virgin Marie which is that such as are full of winde, esteeming themselues rych, and standing vpon their reputation: haue bin starued for hunger. Then let vs learne to praise God in such wise for that which he hath giuen vs, and so to know that we haue 10 neede to proceede dayly more and more, as we may haue an earnest desire to profit more and more, and come to it with all modestie. And the more familiarly that wee bee taught concerning God and his worde, so much the more must we bee as little scholers, that wee step not to it with such pride as to thinke that al is in our own brain, but that we come to it according to our abilitie, as I haue sayd. For there must bee none that hath the perfection of all wise­dome, saue Iesus Christ, to the intent that he may deale it to euery man in measure and certeine portion. Further­more 20 let vs marke well the circumstance of this place. For it treateth of Gods rightuousnesse whereof we haue spo­ken, and of our knowing how we be full of sinnes, & cor­ruptiōs, to the end we may apply our whole studie to the same doctrine, assuring our selues wel, that we shall neuer bring it throughly to passe. VVherfore it behoueth vs to mynde it so much the more, and to apply our whole lyfe therevnto. For had it bene throughly knowne, men had not falne into so horrible darkenesse in the papacie. But what? There it seemeth to them to be a superfluous thing 20 to treate of free iustification by fayth: they counte that as a madde doctrine, and skoffe at vs for standing somuch vpon it. Yea: but heere it is shewed vs, that euen those which haue vsed visions from heauen, haue had muche a do to vnderstande a little of such secrecie. So then, let vs vnderstande, that it behoueth vs to be diligent in this ar­ticle: for when we haue imployed all our wittes about it, yet shall we not comprehende the hundreth part of that which is in it. And for proofe heereof, is not Gods righ­tuousnesse an infinit thing? And are not our corruptions, 40 as a Sea, or as a bottomlesse pitte? Therefore we must not maruell at Eliphas for telling vs heere that hee had but a small taste of this article. But let vs nowe come too that which hee addeth, which is, That a breath (or winde) went to and fro, so as his to die quaked and shuddered, and his heare stoode vppe stiffe throughout all his bodie: and that there ap­peered an image vnto him, which hee knewe not, and that at the ende he heard a voyce of silence. All this was done to the ende which I haue touched: that is to wit, to make Eli­phas readie to receiue that which God purposed to saye 50 to him, and to prepare him in suche wise, as he might vn­derstand howe it was God that spake, to the ende that his doctrine might bee of authoritie: and furthermore that Eliphas might bee humbled so as hee might no more bee hoissed vp with presumption, according as men common­ly chalenge to themselues I wote not what. It behoued Eliphas to be altogither abased, to the end he might know his owne want, and giue the glorie vnto God. True it is that in these dayes we haue no such visions as they had in times past. But it behoueth vs to knowe, that whereas 60 God gaue such signes to the auncient Fathers, they must serue for vs also at this day. And therefore when we reade the holie Scripture, or come to a Sermon: wee must bee touched with the Maiestie of God, to yeelde him reue­rence, so as wee defile not his holie truth by esteeming it as if a man should tell vs some merie conceyted tale, but rather thinke thus: Seeing that our maker speaketh vnto vs it behoueth all knees to bowe before him, and all men ought to quake at that which he sayth. Lo what we haue to mark in this sentēce. And moreouer we know, that God in publishing his lawe, shewed tokens to affray all such as he ment to teach at that time: and therevpon the people sayd: Let vs not come neere the mountaine, for we shall al die if God speak vnto vs. Thus ye see how it was Gods will to authorize his lawe in such wise, as the people were vtterly dismaid by reason of the great number of miracles that he shewed. And was this done for their sakes onely which were of that time? No, but God ment to giue vs al­so knowledge of his power whiche is permanent vnto the worlds ende. The Gospel hath had yet greater proofe of maiestie. So then, ther is nothing that either can or ought to hinder vs frō receiuing of the Gospel, except our own vnthankfulnesse and vngraciousnesse put out oure eyes. Although wee can not see all the wonders that God hath shewed: yet must we hold ourselues cōtented in that God teacheth vs by his worde, wythout any longing for newe visions, as many wandring spirites doe, whiche woulde that the Angels shoulde come downe from heauen, and bring them some newe reuelations. But heerein they doe God great wrong, for that they content not themselues in that God hath shewed himselfe so familiarly vnto vs. For seeing that we haue the holy Scripture, it is certaine that wee can not wante any thing. And aboue all thinges, in this brightnesse of the Gospell wee haue a perfection of wisdome, as Sainct Paule sheweth. Syth the cace stan­deth so: they that are tickled with a fonde desire to haue some visions, doe well bewraye that they neuer knewe what the holy Scripture is. Then let vs contente vs with that whiche it hathe pleased God to disclose vnto vs, as well by his Prophetes, as by his Sonne oure Lorde Iesus Christe, assuring our selues, that there he maketh vs a fi­nall conclusion without any further passing. And hereby wee see whereunto they are come, that haue such a desyre to raunge abroade, and to leape beyonde their boundes. Heere we see from whence came the horrible confusion that is in the Popedome: heere wee see wherevpon the Pope groundeth all his doctrine. For hee sayth that the Apostles haue not declared all that is for the profyte of the Churche, and that the holy Ghoste is come to make men to frame newe articles, and too make men too reste themselues vpon holy Councels. For as much then as the Pope and all his hangers on, haue not hild themselues to the purenesse of the holie Scripture: God hath vndoub­tedly blinded them in their owne folies, and wee see some among them to bee so dull and brutishe, and finally which haue beene growne so farre out of kynde, as to worshippe stones and stockes of timber, and that things are so farre out of square, that euen little babes might well be asha­med of them. And this commeth of that Diuelish curio­sitie, that they bee not contented to be taught simply by the holy Scripture. Beholde also wherevpon the Reli­gion of the Turkes is founded. Mahomet hath reported [Page 80] himselfe to bee the partie, that shoulde bring the full Re­uelation ouer and besydes the Gospell. And by meanes thereof, they be vtterly become brute beastes. And at this day wee see, that those poore beastes buzie their heades about as doltishe and vnsensible things, as any can bee. But it is the iuste vengeance of God, who hath gyuen them ouer to a wilfull stubborne mynde. As much hathe bene doone to other fantasticall persones (and specially of our dayes) which haue troubled the Churche, and would needs haue their visions. And it was one of the 10 Articles of that cursed creature Seruet that was burnt. For he sayde that the holy Ghoste had not reygned as yet, but that hee was too come. That wycked creature dishonored God, as thoughe the Fathers of olde tyme had had but a shadowe of the holie Ghoste, and as though that after he had once shedde out himselfe visibly vpon the Apostles, hee had retyred agayne incontinently, in suche sorte as the Churche hath beene destitute of the holy Ghoste. Beholde what hee did sette downe: and as in respect of himselfe, he would haue made himselfe a 20 Mahomet, to haue the holy Ghost at his cōmaundement. But a man may see how the Diuell had caried him away: and it was requisite that God should bring some such men to that poynt, to the end we might the more abhor them. But for our part, let vs followe the order that I haue told alreadie: that is to wit, let vs be taught according to the rule that God hath ordeyned, and let vs not be so headie as to bynde God to agree to our desires, nor to our fa­shions: but let vs content vs with the holy Scripture, see­ing that God hath inclosed vs within the boundes there­of. 30 Futhermore as touching that Eliphas sayeth, That he hearde the voyce in silence: It is too shewe, that God had prepared him in such wise, as hee bare awaye that which was spoken vnto him. For a man that is rauyshed as it were in a traunce, may well heare a thing, and yet haue no remembrance of it when he commeth againe to him­selfe: and so there are many, who when they come too Sermons, doe heare well the matter that is treated of, but it settleth not in them, in so much that if one aske them what was treated of, they cannot tell him one worde. And 40 why so? for (as the prouerbe sayth) their wittes were a woolgathering: one of them mused on this thing, and another on that: they were houering in the aire, and they were not setled to giue eare vnto God. For all such vaine fancies as we conceyue, and as come in our myndes, are as many turmoyles to hinder vs from gyuing such eare and audience vnto God, as wee ought too giue. So then, those that wander in their owne imaginations, can not comprehende these things, to say, I see a lesson whiche ought to bee common among vs, and wee must bee ful­ly 50 settled in it by faythe. For this cause Eliphas sayeth, that this voyce came too him in silence or stilnesse. For before that God had so disposed him, he presupposed that it stoode him on hande to giue eare, and too be attentiue too that which should be spoken vnto him. And this is it that I haue touched alreadie: namely that when we come to heare Gods worde, wee must not haue our wittes ro­uing here and there after that manner: but we must holde them short, too giue diligent hearing vnto God, so as our fleshely affections and vanities carie vs not vnto wicked­nesse, 60 and turne vs not hither and thither out of the way. And to be short, wee must bee quiet to heare all that God will haue sayde, to the ende that the same may be rightly vnderstoode of vs. VVee see then what wee haue to ga­ther vpon this sentence. And nowe let vs come to the doctrine that Eliphas handleth heere. Shall man be rightu­ouser than God? and shall man be more rightuous than his ma­ker? Beholde hee findeth no stedfastnesse (or truth) in his ser­uantes, hee hath iudged that there is follie (or vanitie) in his An­gelles. And howe shall they doe then which dwell in houses of Claye? In the first place heere Eliphas setteth downe the sentence, and as it were the Theme that hee groundeth himselfe vpon: that is to with, that it is an vnreasonable­nesse in men, to desire to glorifie themselues in compari­son of their maker. Must not men needes be destitute of wit and reason, when they will so gloryfie them selues in comparing themselues with God? Lo heere his Theme or grounde. And for as much as men can not easily abyde to haue their owne authoritie condemned: behold here the reason which hee addeth too confirme his doctrine, which is, that if God shoulde examine his Angels, hee should finde fault in them, and hee should not finde them stedfast: but they should perceiue themselues to be vaine and weake creatures. Nowe if the Angels be such: what shall become of men, which dwell in houses of Claye? For what is our bodie? what foundation hath it? what firmenesse so euer seemeth to bee in it: there needes but one little shoure of raine too washe it quite away. Then sith the case standeth so: let vs now assure our selues, that wee can not stande in Gods presence, if wee come thither presuming to bring any rightuousnesse of our owne, con­sidering that the verye Angels are not able too doe that. Thus we see in effect what is sayde vnto vs heere. But we haue too consider what is meant by the mention that is made here of Angels. Some imagining it too bee agaynst reason that God should not finde his Angelles throughly rightuous: haue concluded, that it is not ment here con­cerning those Angelles that continued in their obedience to God, but of those that are falne and become rene­gates. For the Diuels were once Gods Angels, But they kept not the state wherein God had created them, but fell an horrible fall, in so much that they are fayne to be the mirrours of damnation. VVee see then after what ma­ner diuers haue expounded this texte: namely, that seeing there was no stedfastnesse in these Angels which fell: what is to be looked for in men whose foundation is of Clay? But we must not seke out forced expositions to magnifie the Angels. For this place speaketh of Gods seruants, and the tytle is honorable. Eliphas would not haue sayde, God hath not founde stedfastnesse in his seruants, but hee would haue sayde, Beholde the Diuelles which were heretofore appoynted too the seruice of God: But nowe they be falne after suche an horrible fashion, that by their fall all things are brought into a wauering, in so much that euē mankind also is come to the like perdition, and is drawne into the selfe same de­cay. Eliphas woulde haue spoken so: but he sayth, God found no truth in his Angelles: hee founde follie or va­nitie: Hee sayeth not that he founde Rebellion or backe­sliding, but he sayth onely vanitie, which is a greater ma­ner of speeche. So then when all is well considered, no doubt but Eliphas speaketh heere, of the Angelles that serue God, and giue themselues wholly therevnto. And [Page 81] what meaneth hee then by saying that there was no sted­fastnesse, but rather vanitie and vnstedfastnesse in them? VVhen Sainct Paule sayeth that there is none immortall but onely God: it is certayne that he excludeth all crea­tures. And yet wee know that the Angels are immortall spirites. For God hath created them of purpose, that they shoulde not any more returne to nothing, no more than the soule of man may at any tyme dye. Howe then shall wee make these sentences agree, that the Angelles are created to lyue euerlastingly: and that there is none im­mortall 10 but onely God? The solution is very easie. For the Aungels are immortall, bycause they be susteyned by power from aboue, and bicause God mainteyneth them, who beeing the immortall nature it selfe and the verie fountaine of lyfe, is in them, as it is sayde in the Psalme, O Lorde, the fountayne of lyfe dwelleth in thee, and in thy light shall wee see light. Then seeing there is no lyfe but in God onely, and yet notwithstanding the same is no hinderance to the spredding of lyfe into all creatures, because it proceedeth of his grace: wee perceyue howe 20 the Aungels are immortall, and yet haue no stedfastnesse in themselues, but haue nede of God to strengthen them by his meere goodnesse. VVithout this, the thing woulde happen vnto them whiche is spoken in the hundred and fourth Psalme, which sayeth, when thou withdrawest thy spirite, all decayeth. VVhat is it then that gyueth liueli­nesse to the Aungelles of heauen, but the spirite of God? And so wee see they haue not that thing of themselues, which is giuen them of God, neyther could they inioy it for euer, if God should not cōtinue the sayd grace which 30 he hath put into them. And like as wee speake of lyfe, so must wee speake of righteousnesse also. The Aungels are not stedfast further foorth than God holdeth them vp by his hād. Rightly are they called Principalities & powers: but that is bicause God executeth his power by them and guideth them. To bee shorte, the Angels haue nothing in thēselues whereof to make their boast. For all the power and stedfastnesse which they haue, they holde it of God, and are so much the more indetted to him for it. As tou­ching that which followeth, namely, that God findeth or 40 putteth (for the Hebrew worde importeth that God put­teth) follie or vanitie: it implyeth not that the vanity which is in the Angelles commeth of God: but the meening of it is, that hee putteth it to them [or chargeth them with it] by his iudgement: that is to say, that as a iudge he gi­ueth sentence that there is folly & vanitie, (that is to say, that there is faultinesse) in the Angelles, yea & that they could not stande before him, if he would deale rigorously with them. Verily this seemeth straunge to suche as are not exercised in the holy scripture. But if wee wiste what 50 the righteousnesse of God is: wee should not marueyle that the Angels themselues are found to be faultie, if he should cōpare them with himselfe. For we must alwayes come back to this poynt, that the good things that are in all creatures, are small in estimation of that whiche is in God which is vtterly infinite. Therefore we must alwaies put a difference betweene the one & the other. VVe see the Angels haue wonderfull power & vertues, specially in respect of vs: for notwithstanding that the Angels abide in the degree of creatures, yet may wee well glorifie thē. 60 But when we come to God: the greatnesse of him muste swallowe vp all the reste, in likewise as wee see howe the Sūne darkneth all the Starres of the Skie. And what is the Sunne? He is a planet as well as the rest: and yet neuer­thelesse bicause God hath graunted that creature to haue more brightnesse than the other Starres: all of them must needes he ouershadowed, so as no Starre cā be pereeyued when the Sunne hath his full power. And what will bee done thē, whē God himselfe cōmeth foorth? As the Pro­phet Esay sayth, there shall be neither Sunne nor Moone any more, but the brightnesse of God shall be suche, as it shall be seene & knowne ouer all. VVhen Esay speaketh of Gods kingdome, he sheweth that all things muste bee done away, & nothing be glorified but onely God. Seeing it is so, let vs referre it also to that which is spoken here: that is to wit, that God findeth lacke in his Angelles, al­though they bee his seruantes. And yet this is no let, but that the seruice which the Angels do vnto God, is perfect according to the perfection that can be in creatures: like­wise as in that respect, when in praying wee desire God that his will may be done on earth as it is in heauen, wee witnesse that there is no vntowardnesse in the obedience which the Angels yeeld vnto him, but that he reigneth in thē after such a peaceable maner, as they be wholly con­formable to his will. But we must alwaies beare in minde that which I haue touched: that as long as we go no fur­ther but to the degree & state of creatures: there shall be a perfection in the Angels, verily such perfectiō as may be in creatures. But come we once vnto God: the sayd per­fection is as it were swallowed vp, like as the Starres ap­peere not any any more when the Sunne giues his light. Fur­thermore it behoueth vs to marke well how S. Paule say­eth, that Iesus Christ is come to gather togither the things that are in heauen and earth. And therby he sheweth, that the Angelles haue their stedfastnesse in the grace of our Lord Iesus Christ, forsomuch as hee is the mediator be­twene God and his creatures. True it is that Iesus Christ redemed not the Angels, for they needed not to be raun­somed frō death whervnto they were not yet falne: but yet was he their mediator. And how so? to the intent to ioyne thē vnto God in al perfectiō, & afterward to main­teyne thē by his grace, that they may bee preserued from falling. Nowe seeing that God findeth faultinesse in his Angels: that is to say, that they haue no stedfastnesse in them further thā they be mainteyned frō aboue: what is to be thought of vs? VVe must bee faine to come to that which Eliphas addeth. Are mē of such glory, yea or of such power as the Angels of heauen? Let their cace be cōside­red. For how were we created? we dwell in corruptible & transitorie lodgings. Brag wee as much as wee list, yet is there nothing but vanitie in vs: that is to say, our bodies are but dust & poulder, and all muste go into corruption. Thē seeing that wee dwell in houses of Clay: will we be excellenter than those that dwell in the glorie of God, and beholde his face alreadie? The Angelles beeing not subiect to any of the chaunges & turnings of this world, dwell alreadie in the heauenly immortality. And we find by experience, that our lyfe is no better than a blast, and we looke to be dispatched out of this worlde euery mi­nute of an houre. Sith the cace standeth so: how commes it to passe that we presume so of our selues? To be short, there is no stedfastnesse in men, which doth not slip and [Page 82] vanishe away by & by. Thē if the case stāde betwene God and vs, let vs learne to haue good regard to the one side, that is to wit vnto God. True it is that we vnderstād not his mighty power as apperteineth: but the Angels (which are now much neerer to him thā we be, & which behold his face) haue no such perfection but that some fault may be found in them, if hee list to examine them with rigor. VVhat shall become of vs then, if we consider our owne weaknesse? what shal become of our vertues, if we would cōpare thē with the Angels which are so noble & excellēt 10 creatures? Thus we see what we haue to remēber in this sentēce. For the residue cānot be declared at this present.

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

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

WE haue seene already wherevn­to this talketendeth: that is to 30 witte, to humble men, bycause they be farre from the perfecti­on of the Angels. And sith the case stādeth so, that if God li­steth to iudge his Angelles with rigor, hee shoulde finde sault y­nough in thē: what thē should become of thē which are so vnable to say any thing for themselues, as they haue no­thing in thē but vanity? Neuertheles it might seeme, that that which is rehersed here, was not sufficiēt to proue the 40 intent of Eliphas. For albeit that mē be feeble, and albeit that their life be nothing: yet doth it not therfore follow, that they bee either sinners or faultie before God. For they be seueral things to say, our life is trāsitory, & vani­sheth away euery minute of an houre, & to say that God may cōdemne vs. But if all things be well cōsidered: the reasons that are here alleaged, are fitte for the purpose. For the case stādeth not simply vpō mens frailtie as in re­spect of their bodies: but vpō theyr dwelling here in this corruptible flesh, & that they be so earthly as they thinke 50 not on themselues, although they haue death cōtinually before their eies. Also wee must marke the comparison in such maner & forme as it is set down here, betweene the Angels & mortall men. VVe see the Angels are nere vn­to God, and beholde his glory, & are wholy giuen to his seruice: & yet for all that, there is no stedfastnesse in thē, further than they be vphilde by the grace of God: They might fade and vanish away of thēselues, were it not that God of his meere goodnesse mainteyned them. But now let vs come to men. VVhere dwell they? They bee farre 60 inough off frō the said heauēly glory, they are here in the sayd transitory lodging: for what else are our bodies? Thē are we (to speake properly) in our graues. For our bodies are prisons, as darke to hinder vs from the beholding of God, as if wee were alreadie vnder the earth. VVhat is our foundation? duste: and yet wee consider our selues neuer the more, how that wee continually go into decay, and that death threatneth vs incessantly: we consider not this a whitte. Therefore wee neede not too woonder though there be nothing else but infirmitie in men, seeing that the Angels whiche are so neere vnto God, haue not so exquisite a perfection, but that God maye condemne them if he list to enter into iudgement with them. Now we see that the argumēt whiche Eliphas vseth here, is ve­ry fit and agreing to his purpose. But nowe remayneth to wey the words that are touched here, that we may adua­tage our selues by them. Truely when any man speaketh to vs of the shortnesse of our life, we thinke it to be but a nedelesse talk: for who is he that knowes it not? But it is not for nought that God speaketh so oft of it, and putteth vs in remembrance of it. For had we throughly concey­ued what our life is: it is certayne, that firste wee woulde not bee so worldly as wee bee, neyther woulde oure thoughts bee so blockishe as they bee: And secondly we would haue regarde of the heauenly kingdome, and rest our selues wholly thervpon. But we despise the heauenly life and are so intangled heere, as wee cannot be drawne hence. It foloweth then that none of vs knowe what the thing is which euery of vs confesseth: that is to say, that our life is but as a shadow that passeth away, & that a mā is but like a floure, or a greene herbe, which incontinent­ly is cut downe and withereth. To be short, although the prouerbs that import the ouershortnesse of this worldly life haue alwayes bene rife ynough, & yet still are: yet do [Page 83] they not peerce to the harts of vs. And here wee see why we be warned to thinke vpon it the better. Surely if wee could recken our yeares as Moyses speaketh of thē in the xc. Psalme certesse we should be taught as well to thinke vpon death, as also to tend to the marke that God calles vs to. But what? we wote not how to count thē vpon our fingers. For behold our childhod is such, that they which are in it, differ little or nothing from brute beastes, sauing that there is more incōbrance & trouble with them: but as for vnderstanding or reason, there is small or none in 10 little ones. And certesse, draw we once neere mās estate, our lustes are so ouerboyling, as we cānot be bridled. Are we come to mans estate? It passeth away out of hand: & anon old age attacheth vs, so as there remaineth nothing to vs, but to be weery of our life, & to put other folkes to trouble & payne. Now then if we wist how to recken the race of our life vpon our fingers: certeynly wee shoulde not be such dullards as wee bee. And therefore let vs not thinke wee lose our time, when we set our mindes vpon this lesson: that is to witte, to knowe that our life is no­thing, 20 and that a hundred thousand deathes manace vs in the cheefe lustinesse that we haue here below. VVhē any of our kinsfolke or friends depart, or if we see any Corse go to buriall: we haue the wit to say, And what is mans life? If there be any greate death in a Towne or in a Coū ­trey, wee bee yet more mooued. But all this is forgotten with vs by and by. Therefore haue wee neede to exercise our selues in this doctrine all the tyme of oure life. And thus wee see why the Scripture speaketh so vnto vs. As concerning the present text, it is sayd first of all, That men 30 dwell in houses of Clay, and that their foundation is but duste. That is to say, if wee consider this present life by it selfe, wherein cōsisteth it? In beeing inclosed within lodgings that tende but to corruption. And what else are those but our bodies? Behold then what our stedfastnesse is: that is to witte, that euery whit of it goeth incontinently vnto dust, & we be consumed either by woormes or by winde: that is too say, wee bee dispatched as soone as a worme whiche is but a thing of nought, and which wee scarce e­steeme as a liuing creature: & yet are we consumed soo­ner 40 than it. Thus we see what is sayd vnto vs in the firste place. Afterward Eliphas addeth: That men perishe and are c [...]nsumed from morning vnto euening. Some expounde this, as though it were ment that men perishe in small time: & that is verie true. But herewithall there is yet more: that is to wit, that wee passe not a minute of our lyfe, but it is as it were an approching vnto death. If we cōsider it well, when a man riseth in the Morning, he is sure he shall not steppe foorth one pace, he is sure he shall not take his re­paste, hee is sure hee shall not turne about his hande, but 50 he shall still wex elder and elder, and his life euer short­neth. Then must we consider euen by eye sight, that our life fleeteth & slideth away from vs. Thus we see what is ment by beeing cōsumed from Morning to Euening. And it is sayde afterward, that men perish for euer, bycause no man thinkes vpō it. VVe must treate of these two poynts, that wee may profit our selues by this doctrine. The one poyntis, that whatsoeuer we do, we should alwayes haue death before our eye, and be prouoked to thinke vpon it. This (as I haue sayde) is well knowne among men: the 60 verie Heathen had skill to say so. But what for that? E­uery man can playe the Doctor in teaching other men that, which is conteyned here, & yet in the meane while there is neuer a good scholler of vs all in this behalfe. For there is not any man whiche sheweth by his dooings, that euer he knew what it is to be consumed from Morning to Euening: that is to wit, that all his lustinesse is but see­blenesse, and that there is no stedfastnesse in vs, to holde our selues in one cōtinuall state: but that we alwaies hast toward death, & death towards vs, so as we must needes come thither at legnth. Verily if we had no more but this single doctrine alone: It would stand vs in no steade, but to make vs storme & torment our selues: like as whē the Paynims knew that our life was so flightfull, they cōclu­ded thervpon, that it was best neuer to be borne, and that the sooner wee dyed the better it was for vs. Lo how the Paynims reiected the grace of God, bicause they knewe not the honour that he doth vs, when he sendeth vs into this worlde, euen to shewe himselfe a father towards vs. For in asmuch as wee be reasonable creatures, & haue the image of God printed in oure natur [...], wee haue a re­cord that he holdeth vs here as his childrē. And to despise such a grace, and to say, it had bene better for vs neuer to haue bene created: is it not apparant blasphemie? So then it is not ynough for vs to know, that so long as we bee in this world, wee bee consumed euery minute of an houre. But wee must come to the seconde poynt: that is to wit, that when we haue well behild how brittle our life is: we muste also marke how wee bee repayred agayne by Gods grace: & specially how we be susteyned & vphilde by the same: according also as these two poynts are matched to­gither in the hundreth and fourth Psalme. For it is sayde there, that as soone as God withdraweth his spirite and woorking, all goeth to decay. Yea: but the Prophete ad­deth also, that if God spredde foorth his power, all is re­newed in this worlde, and all things take their liuelinesse of him. VVee see then what we haue to marke: that is to wit, that when wee know our selues to bee lesse than no­thing, and that we be so subiect vnto death, as wee muste runne thither (as ye would say) spite of our teeth: we must vnderstād also: that in this so greate weaknesse, God hol­deth vs by the hand, so as we be vphild by his power, and strengthned by his grate. Behold wherein we haue to re­ioyce. But the chiefe poynt is, that we should haue an eye to the benefit & good grace which God hath giuen vs a­boue the order of nature in restoring vs by his worde, as the Prophet Esay sayth: All fleshe is but as grasse. Verily man is greene & florisheth for a while: but he withereth by & by. VVheras the word of the Lorde indureth for e­uer: yea, not only to cōtinue in heauē, but also to the end that by it we may haue euerlasting life, and be redeemed out of the vniuersall corruption of this earthly life, that God may dwell in vs & make vs parttakers of his euer­lastingnesse. VVe see thē wherto we muste come to profit our selues by this lesson, as we shall see yet once againe a­non. Furthermore forasmuch as we see our selues wanze away so fast, that frō Morning to Euening we go cōtinu­ally to our decay: therfore must we bee the busier to be­stow the time wel that god giueth vs, bicause it is so short. God hath put vs into this world to keepe vs occupied in his seruice: if we haue long time, yet cā we not be to dili­gent nor earnest in dooing our dutie, too discharge our [Page 84] selu [...]s whē it shall come to the poynt to do God seruice, both with our bodies & our soules. But forasmuchas we see that he needeth but to turne his hand, and behold we be at the last cast: ought we not to be much more earne­ster to runne? according also as the Scripture exhorteth vs, shewing vs that this life heere is but a race, and there­fore we may not go loyteringly, but euery mā must chere vp himselfe, & pricke and spurre forward himselfe. Thus wee see what wee had as yet to note vpon this sentence, where it is sayde that men are cōsumed away frō morning 10 to night. But now let vs come to that which Eliphas ad­deth. He sayth, That they perish for euer, bicause no man thin­keth vpon it. A man might demaunde heere, whether wee shun death when wee thinke not vpon it. For in the nine and forty Psalme, it is sayd that the wise men and fooles are gathered all into one herde So then it behoueth vs to vnderstand, that all mankind is shet vp vnder this neces­sitie of dying. And wherfore then is it sayde here, that all perish for euer, bicause none thinke of it? Firste of all Eli­phas ment to tea [...]he vs here, that men do as it were wex 20 beastly when they looke not to thēselues. For loke what he speaketh here, wee must alwayes referre it to the pre­sent case. Hee maketh it not his generall case to treate of, that mans life is trāsitorie, without going any further: but he intendeth to shew vs, that for somuch as we bee poore silie creatures creeping here vpon the earth: wee cannot attayne to the perfection of Angels, nor yet come nere it. So then whereas he sayeth that all perish for euer bicause none thinke of it: hee meeneth that men go on as brute beastes, without iudgement, without discretion, without 30 thinking vpon death any long time aforehand, & there­fore are taken tardy. On the other side hee purposeth to declare, what men are of their owne nature, were it not that God hath gathered them to himselfe, and gouerned them by his holy spirite, to the end they should take hede to this doctrine. Behold the two poynts which wee haue to marke here. And as touching the first, It draweth nere to the text which we alleaged euen now out of the Pro­phet. For there the Prophet mocketh the carelesnesse of men, that make their account to dwell here below for e­uer, 40 notwithstanding that they ought well to perceyue what their life is: that is to wit, that in the turning of a hand ye shall see it broken off. But no man thinks of that: It should seeme that men take pleasure in beguiling and forgetting themselues: they consider not their endes, but they beare themselues in hande, that they be as it were I­dols. Is not this a wilfull sotting of themselues in brutish­nesse? But the Prophet saith this folly is reproued, & that it is well knowen by experience, that men deceyue thē ­selues, and throw themselues hedlong into destruction, 50 when they frame themselues such an immortalitie, as to imagine that they shall dwell here for euer. Thus we see a follie here, whiche is conuinced euen by eyesight. But yet (sayth he) so farre off are their posteritie frō wexing any whit the wizer by it: that they be gathered thither in one flocke like sheepe, & the graue swalloweth them vp both greate and small: and yet of all the while, none of them thinkes vpon it. See howe this geere relieth to the purpose of Eliphas. So then let vs marke that the holye Ghost intendeth to do vs to vnderstand, that forasmuche 60 as wee bee so flyghtfull, we ought to haue death alwayes before our eyes, to the ende wee shoulde make hast thi­therward, and not be attached with fearefulnesse when it shall please God to take vs out of this worlde: nor yet be amazed as wee see the moste part to bee, who are striken with such an astonishmēt, that they know not where they be. Therfore if we bethinke vs a great while afore hande what our end shall be, and vpon what condition we were created: then shall we not perish like fooles without thin­king vpon it. But there is yet more: that is to witte, that we must haue a further foresight thā to this matter onely if we will not perish for euer. VVhy so? For here is men­tion made but of men in their owne kinde. Now it is cer­taine, that if we haue not an eie to the renewment which God maketh by the power of his spirite: wee must all of vs be consumed. And for the better conceyuing heereof, let vs take the helpe of that which is sayd in the hundred and second Psalme. There, to the intent that men should not ouerlike of themselues in their owne state, nor brag of any lustinesse of their owne: the Prophet giueth vs e­uen the very skies for an example. Although wee see so hygh a maiesty in them, as wee bee driuen into a maze with it: yet notwithstanding, euen those selfe same skies must grow olde, and be chaunged, and go into corruption as a garment doth. And what then shall become of men? Must not they needes bee much more frayle? But in the meane season (saith he) the sonnes of Gods children shall continue. If wee bee giuen to the feare of God, wee shall haue a firme and well settled state. Behold how the Pro­phet separateth Gods children from the common order of nature, when they haue once the seede of life in them, whereof Sainct Paule also speaketh in the eyght to the Romanes. For see how hee comforteth vs: forasmuche as we be loden with the burthen & with the corruptible weight of the body, wee haue (sayeth hee) the spirite of God, which is the seede of our true life, and by his power we shall one day bee fully restored. And therefore let vs marke well, that such as thinke vpon their frailtie as they ought to do: after they haue knowen thēselues to be no­thing, and that there is nought else but vanity and leasing in them: shall not perish for altogither. And why so? For they seeke the remedy whiche God hath offered them: which is, that they shall bee gathered out of this bondage of death, and be renued by God, who hath chosen them to himselfe, and make his power to flowe downe vpon them, that they may drawe water out of that fountayne of lyfe. VVee see then how suche as bethinke themselues both of this present life, and of the ende thereof, cannot be consumed for euer, bycause God remedieth the wret­ched state wherein wee bee borne by nature, and calleth them to himselfe. This is it that we haue to gather of this sentence: and this is it that I touched not long since: that is to wit, that whē we haue singly perceyued that our life is nothing, our so doing will not greatly boote vs. VVhy so? For it will but make vs dismayde. But if we will take courage: we must haue an eye to both the poynts: that is to wit, that when we see the necessitie that is in vs vntill we drawe nere vnto our God, wee must mourne, and not do as the worldlings doo, who beeing drunken in theyr pompes, pleasures, or riches, doo wittingly and willingly mocke and beguile themselues. But (as I haue sayde) wee must cast away all these kinde of blindfoldings, and open [Page 85] our eies: and whē we be come vnto our God, & haue ac­knowledged the miserable plight wherin we be, we must assure our selues, that God will reach out his hand vnto vs, bicause he seeketh nothing else but to succour vs, and to draw vs out of the darkenesse wherin we be by nature. Thus we see what wee haue to marke in effect. And im­mediatly after, it is sayde, That the exceliencie of men shall be taken away in them, and that they shall perishe [and] not in wisedome. True it is, that it behoueth vs to be humbled by death: that is to witte, that God should bereue vs of all 10 glory, and that wee shoulde be brought as it were to no­thing, to the end we might know that al our stedfastnesse & power proceedeth not frō else where, than frō the free gooduesse of our God: and to be short, that we liue, not in our selues, but bicause it pleaseth God to haue vs too come neere vnto him, & that we should draw out of the fulnesse that is in him, according as he hath giuen it vs in our Lord Iesus Christ. For he is the foūtaine that is ope­ned vnto vs, & which God sheweth vs, and whervnto he leadeth vs, to the intent we may be filled therwith. Then 20 behoueth it vs to be brought to nothing in our owne na­ture: & yet therwithall to know, that after that God hath once stripped vs out of it, he will cloth vs with it agayne. And here we se wherfore S. Paule (whē he hath sayd that we must grone so lōgas we liue in this world) addeth, not for that we desire to be vnclothed, (for wee desire to bee here still: beholde wherevnto our nature driueth vs) but bicause we knowe there is another better dwelling place prepared for vs, whē this lodging of ours is once destroy­ed, & that God will cloth vs with his own immortalitie, 30 & bring vs again into our true state. And this is the thing wherein we differ from the vnbeleuers, and frō those that haue not tasted a whit of Gods grace. Thus we see why it is sayd in this sentence, Shall not all their excellency bee taken away with them? For if ye do but behold what the present state of men is, & cōsider what they be in them­selues: ye must needes conclude that they be brought to nothing by death. But we haue the grace of God, which is a supernaturall succor to vs, in somuche that in perishing we perish not, & whē we be vnclothed we be immediatly 40 clothed againe, as I haue sayde already. And thus we see why Eliphas addeth, Not in wisedome. For hee intendeth alwayes to condemne men bycause they be so blockishe, as they neuer thinke vpon themselues. Thē let vs marke, that it is great wisdome to prepare our selues vnto [...]ath, & to passe through it cheerfully whē we come at it. I say we shall haue profited greatly, and be reputed for wise in Gods sight, whē we shall haue learned this present lesson throughly, & be able to put it in vre to receiue fruit by it: and yet notwithstāding we see how euery man shunneth 50 it. For it is a melancolike matter, in somuch that if a man speake of death, euery mā is greued at it, & falles into his dumps. Neuerthelesse the cace so stādeth, that if men set not their mindes vpon it: they muste needes ouershoote thēselues in all their deuises, & in all their cōsultations: and all the greatest wisedome that they weene to haue, must needes be turned into foolishnesse. And wherfore? For is there any greater folly, thā for a man not to know himselfe? to what purpose serue all our wisedome & dis­cretion, but to loke to our selues? And so they that thinke 60 not vpon death, ne put thēseluesin mind of it, ouershoote thēselues as much as is possible for them. Yea they coulde finde in their hartes, to play the wilde Colts in forgetting themselues. VVe see then how it is al one, as if men ment to bury all the wit and reason that God hath giuen them. Therfore it is not without cause that Eliphas cōdemneth men here, for dying without wisedome. For it is as much to say, as although God haue told them wherevnto they must come, & haue set the Butte before their eies, as if he should say, Go me thither: yet they run astray all their life long, & know not whither they go. And when it cōmeth to the poynt that they must depart hence, they grunt and grudge at it, striuing & fighting against God: & although it boote thē not to do so: yet shew they a furious sturdi­nesse. Thus thē do we now see in effect, what wee haue to marke in this text. It remayneth to see the cōclusion that Eliphas maketh here: which is, that he sayeth to Iob, that when he hath turned him on al sides, He shall not finde any faythfull man of his sort, nor of his cōpany, but that he is as a man vtterly forsaken of God. Hereby we see, that when he spake of men heretofore, hee toke them as they are in their owne proper nature: that is to wit, without hauing any respect too the speciall grace whiche God giueth too those that are his in opening his kingdome vnto him, in giuing thē the hope of saluatiō, in gouerning them by his holy spirite, & in making thē to go to a better and an e­uerlasting life. Eliphas then ment here, to set mē downe in their owne proper state and plight, suche as they bee of their owne selues, during the time that they be separated frō God. And this appeareth in that he sayth to Iob, Thou canst not find so much as one faythfull mā of thy sort, or whome thou mayest call thy companion. VVhy so? For (sayth he) Anger sleaeth the fooles, and Enuie, (or spite, or fretting, or choler, or moodinesse, whiche gnaweth a man like a wilde beaste) is the thing (sayth he) which killeth the witlesse. But certesse, according as I haue declared already, Eliphas doth amisse in applying this to the person of Iob: yea and he doth him great wrong in it. Yet notwithstan­ding, this doctrine ceasseth not to bee both true and very profitable. As how? That is to wit, that as oft as wee bee chastized at Gods hand, wee muste haue an eye to those that haue gone afore vs, to see whether they haue suffred the like torments and anguish or no. For if wee see Gods children to haue traced the path before vs: it muste not greeue vs to be ioyned with thē. As howe? VVe see that the holy fathers which were farre excellēter thā all other men, haue indured aduersitie, no men more. Now if God haue not spared thē: why should we chalenge more priui­lege thā they had? So thē, as oft as we see that Gods chil­dren haue bene beaten with diuers rods, and vexed with many miseries & greeses: we haue wherwith to comfort ourselues, and to chere vp our harts. For we must alway haue an eye to the end, howe God neuer forsooke them, but pityed them when they were come to such extremi­tyes. So must we also hope that he will doas much for vs. Marke this for a speciall poynte. Furthermore if wee will haue God to bee pitifull and mercifull vnto vs in our ad­uersities: let vs beware that wee frette not agaynst him, and that we kicke not againste the spurre. For if wee doo, then shall this sentence bee verified vpon vs, That anger sleaeth the fooles: as if it were sayde, that suche as chafe and grinde their teeth against their afflictions, shew thē ­selue [Page 86] to haue profited euill in Gods schole. And what shall they gaine by it in the ende? It shall be a doubling of their miserie. VVhē they shall haue fomed out their rage against God, or whē they shall haue spewed out their bla­sphemies: do they thinke they haue wonne their prize by it? Alas, it may not bee so: they deceyue themselues too much. For (as I haue sayde already) it shall be but a dou­bling of their miserie. Lo howe Anger sleaeth the foole. Moreouer whē they haue a spite at others, & stand plea­ding agaynst God for dealing roughlyer with them, than 10 with such & such: what else doth such maner of fretting, but make them to pyne thēselues away, so as in the ende they perish & come vtterly to nought? Behold what we haue to gather vpon this text. But the Papistes were too too farre ouersotted, when they made this saying of Eli­phas to serue their turne, to prooue that mē ought to pray to the Sainctes that are departed, & that mē ought to flee to them for refuge. Beholde (say they) it is saide that Iob should haue a respect to some one of the Sainctes, & that he should seeke to him, if peraduēture he would answere 20 him. This is much to the purpose. For is it sayd here, that Iob went to seeke to the dead too make intercession for him vntoo God? No: but contrarily (as I haue shewed heretofore) the very truth of the matter is, that he should not finde any of the Sainctes to bee of his company. And why so? For the Sainctes were alwayes of a meeke minde in their aduersities: and God chastized them after such a­sort, as he refrained his rigour, so as the end was good & happy. And although they had for a time bene as it were shaken off at his hande, in suche sort as it coulde not bee 30 perceyued that he had any care of them: yet notwithstā ­ding they referred thēselues vnto him, & prayed alwaies vnto him, assuring thēselues they should neuer be vtterly forsaken of him, nor disappointed of the saluation that he had promised them. Lo here the intent of Eliphas. So thē we see here that the Papistes are falsifyers, & haue mani­festly corrupted the holye Scriptures. Verelye they had nede to be borne withal in one behalfe: I meene not in their beastlinesse: but in that they had very greate neede to wreste and wring the holy Scripture too prooue theyr 40 dreames. They would make men beleeue, that they ought to pray vnto Sainctes deceassed: and yet the holy Scrip­ture cyphereth not one word of it, neither can a mā finde so muche as one sillable there for the good proofe of it. But they will proue it: and therefore they muste needes cōfounde all, and white must be turned into blacke. But in the meane while it behoueth vs to shunne all mennes in­uentions, whiche haue beene foolishly contriued without Gods warrant. And wherefore? For first of all men wan­der out of the right way of saluatiō, whē they folow their 50 owne deuises: and secondly it causeth the holy Scripture to be torne a peeces, so as men corrupt it and turne it vp­side downe. Therefore let vs learne to mislyke whatsoe­uer thing men haue forged of their owne braine, and let vs holde vs to this simplicitie, namely that we muste not couet to know ought, sauing that which God hath decla­red to vs with his owne mouth. And to conclude, let vs marke well these two poyntes, which we haue glaunced at alreadie: that is to witte, as often as we be scourged by Gods hande, let vs marke well whither the faithful that 60 haue gone before vs, haue not beene in the like plight. If we finde that God hath excercised them in many tribula­tions: let vs cōfort our selues when it commeth to our turne to follow them, & let vs be sure that God will not forsake vs at our neede, no more than he forsooke them. Furthermore when wee see that God doth scourge vs in these dayes as well generally as particularly, and that we must be fayne to indure many torments & troubles: Let vs acknowledge our selues to bee well worthy of them, considering the greate thankfulnesse that is to be seene in vs. For whereas it hath pleased God too call vs vnto the knowledge of his Gospell, and to haue vs yeelde a record that we be his children: howe do we take any profite by this his grace? Nay, contrarywise it seemeth, that there is in vs a delight to disanull it and to make it vnauayleable. How is God serued & honoured at our hands? we ought too bee (as yee woulde say) little Angelles, cōsidering the light of the Gospell which God hath giuen vnto vs. And yet wee see there is nothing but naughtinesse and hypo­crisie in the moste parte of men: VVee can good skill too make some protestation of oure fayth: But lettea man examine our life, and hee shall finde no conformitie to the Gospell, but rather it seemeth, that we haue cōspi­red against God to withdraw our selues from him. VVe see how they that haue some goodly outwarde shew, be­come brutish: and therefore let vs be sure that God visi­teth vs with his whippes bycause of our sinnes. Yet not­withstāding let vs not ceasse to trust in him continually, and to call vpon him, praying him too burie our former faultes, and to guide vs in such wise henceforth, as it may serue to draw vs vnto himselfe: And to the intent he may haue pitie vpon vs, lette vs come vnto him with a lowly minde, so as wee haue no peece of the enuie and hartbur­ning in vs whereof mention is made heere: assuring our selues, that if wee haue, it will but styrre vp and inflame Gods vengeance the more agaynste vs. VVhen wee bee come too suche a sturdinesse, it behooueth God also too rushe stoutely vpon vs, as it is sayde in the eyghteenth Psalme. VVith the frowarde thou wilt deale frowardely. For if men will needes play the wilde beastes: it is sayde that God will strike them both sidelings & ouerthwart. And therfore let vs beware of this fretting and chafing, & of such maner of repining: and let vs rather acknowledge oure selues woorthy of an hundred thousande deathes, were it not that God pityeth vs and succoureth vs of his infi [...] goodnesse. And if wee doe thus, let vs not doubt but God will performe that which hee hath promised vs: that is too witte, that after hee hath beaten vs, (howbeit with mens rods, keeping such measure as we shall not be vtterly destroyed) he will withdraw his hande againe, and we shall feele him mercifull and fauourable in our Lorde Iesus Christ, as in whome he hath set foorth the riches of his goodnesse and fatherly loue towardes vs.

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

The eightenth Sermon, which is the seconde vpon the fift Chapter.

WE haue seene heretofore what they win which repine against God, and accuse him of cruelty, & passe their boundes into all impaciencie▪ that is to wit, that they make their cace the worser, and that they must bee con­sumed in their fretting and rage. 20 But forasmuche as oftentimes the despyzers of God do prosper & are well at their ease: here is mention made of their state, notwithstanding that men esteeme them hap­py to the worldward. Eliphas sayth that when hee sawe a foolish man in prosperitie, he iudged not after the cōmon trade, (which is to say, This man is happy, he is blissed of God:) but knew by and by that the end of him should be euil, & that he should be punished euē in his ofspring. And although Eliphas doo misapply this sentence vnto Iobs persone: yet is it the doctrine of God and of the holye 30 Ghost, and not of man. For God dooth oftentymes vtter suche kinde of sayings to turne vs from the false opinion which we may cōceyue, when we see not them punished out of hād which runne into such excesse of wickednesse, but rather (to our seeming) are fauoured of God. I know what the cōmon opinion is, for wee esteeme things after as they may be seene by the eye, & our minde wadeth no further. If God lift vp his hand & execute any iustice that may be seene: scarcely will men vouchsafe to regarde it. But if he winke at things, and tary paciently for the sin­ners, 40 wee thinke him to bee asleepe, and that hee gouer­neth not the world, but letteth things go at randon with­out any minde to remedy them. See howe blockishe wee bee. But our Lord sheweth vs, that the wicked ceasse not to bee cursed, euen in the middes of their prosperitie, and that wee neede not to spite them for their good fortune as they terme it. For they must be double punished, so as it were farre better for them that they were miserable, bycause they shall pay ouer deere for their pleasures. Be­holde in effect what Eliphas sayeth. And behold also why 50 I sayde that it behoueth vs to marke well this sentence: namely bicause it cōteyneth a verie profitable lesson. And that wee may the better profit our selues by that which is conteyned heere: firste it behoueth vs too note, that this worde foole, is put for all suche as regarde not God. For although the worlde take those to bee wise men, whiche can skill to deale well for their owne profit, and can shift their matters cunningly (as they say:) the holy scripture telleth vs, there is none other wisedome, but the feare of God. Then if we haue our eye vpon God, so as wee direct 60 our lyfe according to his will, and put our whole trust in him, to haue recourse to him for succour: beholde, the same is our true wisedome. And here we see why S. Paule sayth, that such as are learned in the Gospell, are perfitly wise. For there they finde how to order their whole lyfe without missing or erring. Although thē that men be full of suttlety and fine conueyance, and wene themselues to bee verie wise: yet must we hold vs to this that is taught vs here, how it is euerywhit of it but folly and vanity, so long as the feare of God reygneth not in them. And now let vs come to that which is sayde here. I haue cursed the foole notwithstanding that hee had taken roote, yea and I haue cursed his house immediatly. VVhen hee speaketh of taking roote: it is to expresse, that it seemed well that the pro­speritie should haue continued firme and stable. If Eliphas had sayd, I haue seene the foole aduaunced aloft to great dignitie: he had not expressed so much as he doth. For he sayeth he is planted, bicause the despizers of God and all peruerse & froward folke, hope to haue fortune alwayes in their sleeue. And like as a tree that is throughly wel sat­tled & deeply rooted in the ground, stādeth fast though it be shakē with winds & stormes: euē so it seemeth that af­ter God hath once aduaūced the wicked, they shal reygne cōtinually, & their triumphes shall neuer come to an end. But Eliphas sayth, that when he sawe such a likelihod, hee forbare not to curse the wicked out of hand: & hee sayth out of hād or immediatly, meening that he taried not till there came a change, as we commonly do, who at the first blushe, when wee see the despizers of God to bee in their chiefe ruffe, and to haue the winde at their sterne as they terme it, do linger the time & are as it were astonied, say­ing, what wil this geere proue to? If we perceiue thē to be falling into decay: thē we chaunge our minde: but so lōg as we see thē florish, we wote not what to say, we be at our wits end. Contrariwise Eliphas telleth vs, that he was not abashed a whit at the matter, but spake his minde accor­ding to that which God had vttered. For his comming to giue iudgemēt & cōdemnatiō here, is not of his own hed & after his owne fancie: but he declareth that according as God sheweth vs that the wicked shall be cōfounded in the end, so he groūded himself thervpon, & was not sha­ken frō it by any tēptation, but although he had seene the wicked fly so high a pitch, yet he hild still at one stay, say­ing: They must needes come to naught. Now wee see in effect what is cōteyned here. And let vs apply this lesson to our owne vse, that wee may knowe howe agreable the same is vnto vs. True it is that wee haue not to doe with that cōdēning of other mē: for it stādeth euery mā in hād, rather to looke vnto himselfe, and that is the thing wher­vnto [Page 88] euery one of vs muste apply his indeuer. For those that meddle so hastily with the iudging of theyr neygh­bors, forget themselues, & God wil not spare thē though they flatter thēselues: they must be faine to come before their iudge, who wil handle them rigorously, bicause they ouerslipt themselues so much in their owne faults. Let vs note then, that our minde muste not gad heere and there to seeke out the euill that is in our neighbours: but euery man must enter into himselfe, & examine his owne state and lyfe: and when wee finde any fault in our selues, we 10 must condemne it. Furthermore wheras it is said that we must also curse the wicked and the despizers of God: it is not to yeelde such authoritie or preheminence to vs as of our selues. Howe is it then? Firste of all if the wicked sorte persecute or trouble vs, so as they do vs any wrong or anoyance: wee imagine that God hath giuen vs ouer, and that hee careth no more for vs. And herevpon we be tempted to conceyue a greefe as though we had loste our time by walking in singlenesse and vprightnesse, saying: Howe nowe? I looke that God shoulde haue succoured 20 mee at my neede: but I haue serued him, I haue put my trust in him, and yet hee suffereth mee to bee tormented to the vttermost, I finde no releefe: whē I pray vnto him, hee makes as though he were deafe. VVe see here a verie troublesome temptation, when God seemeth too make none account of succoring vs, at such time as men missin­treate vs and persecute vs. And therefore, to comforte our slues withall, wee must practise this lesson in all our troubles and incomberances: which is, that thoughe the wicked bee in theyr tryumphe to day, so as they set their 30 foote vpon our throte: it is not for that God hath for­gotten vs, or for that he will not sende vs remedie of it in the ende: but let vs wayte with pacience, and we shall finde the issue to bee suche as God hath promised: that is to wit, that he will regard vs with mercie. Nowe then we see what profite redoundeth vnto vs by cursing the wic­ked: that is to wit, wee shall perceyue howe there is no­thing but vnhappinesse in all theyr estate throughout. But let vs proceede yet further. VVhen wee see the wic­ked to haue a better tyme than the good men and the 40 children of God: when wee see them craftie and poli­tike: when wee see them triumphe: and euen when they seeme to bee exempted from the common miseries of this earthly lyfe: I say when we see this: we be vexed, & wee woote not what to say, nor what too thinke: for it seemeth that it were better to gyue ourselues to lewde­nesse than to good, forsomuche as God setteth no better order in the matters of this worlde. But to the intent we bee not prouoked to do amisse, wee muste take this for a conclusion: that is to wit, that when the despisers of God 50 seeme to bee as Kings and Princes, so as they take theyr pleasure and glory in their estate: yet they ceasse not to bee cursed. True it is that this cursednesse appeereth not at the firste daye, for it is secrete: But it muste haue leysure to shew it selfe. And on the otherside, wee muste behold the thing though it cannot be seene with eie: yea we must beholde it by fayth: and bycause God hath spo­ken it alreadie with his owne mouth, we muste sticke vn­to that whiche hee sayeth. And it is the selfe same matter that the seuen and thirtie Psalme treateth of. For as 60 much as wee see things so confounded during this mor­tall life, as the wicked & froward sort not only haue their ease as well as the good, but also it seemeth that God is minded to cocker them and to shew them all fauour: by reason whereof wee may see them perking vp and flouri­shing like the Ceders in mount Libanus, & to be short, all that they desire commeth to effect, and it seemeth that their eyes will stroute out of their heades for fatnesse, as the three score and thirtenth Psalme sayeth. VVhat is to be done in this cace? The world deemeth such folke blis­sed: and men clap their handes at them on all sides. VVee must curse them: that is to say, we must be fully resolued with our selues that all this is nothing, and why so? For God hath tolde vs it is so. Then will hee not haue oure eyes to be bleared with present things: but hee will haue vs assure our selues by faith, that all this shall turne to the mischiefe & vtter vndooing of such as submit not them­selues vnto him. And as concerning this word Curse, let vs marke that it gyueth not vs scope to wishe the mischiefe or confusion of the partie, (I meane through desire of vē ­geance, as oftentimes wee bee so caried away by our pas­sions, as there rayneth nothing in vs but hartburning and bitternesse, or at leastwise a foolish and vndiscrete zeale:) But whereas it is sayde that Eliphas cursed the wicked mans house: it importeth nothing else, but that he hilde him to that whiche the Scripture teacheth and sheweth vs. And therefore it is not for vs to be iudges: for it were too greate a rashnesse, if wee should take so much prehe­minence vpon vs as to say, O, that man shall make an e­uill end, o [...] such a man shall come to shame. A man muste not presume so farre: but it belongeth to God onely to curse or to blisse. On our part wee haue no more to do, but to agree to that which hee sayeth, answering, So be it Lord, thou only art the cōpetent iudge of all the worlde. Then doth it behoue vs to herken what he telleth vs, and to obey his saying without any replying to the contrary, or without any demaunding how it should be possible to be done, or how it may be gone in hand with. For if God haue once spoken the word, euery one of vs muste holde himselfe contented with it. Now we see what this worde Curse importeth. It remayneth that we gather the whole summe of that whiche is conteyned heere. For these two temptations which are cast in our way are so cōmon, that euery of vs feeleth himselfe to haue neede to bee armed against it: for we shal euer be in daūger of miscarying, vn­lesse we take hold of the cōclusion that is set down here. Therfore whensoeuer wee be outrageously misintreated by the wicked, and that they haue vs at any aduantage, so as it should seeme they woulde deuoure vs, and that wee haue no meanes to put them from vs: let vs make muche of this sentence, and call it to remembrance, that in the ende God will not suffer the wicked to ruffle it out con­tinually (for hee is well able to redresse things amisse) which thing we may bee sure of, seeing that he sheweth it vs in very effect & by experience. Beholde heere an ine­stimable comfort for the faythfull when they be oppres­sed and tormented wrongfully: whiche is, too knowe that those whiche so persecute them, are cursed of God. And furthermore let vs vnderstande on the contrary part also, that our afflictions are blissed: that is to say, that al­though the worlde esteeme vs as wretches, so as we be a gazing stocke, and haue our fleeces eaten from our backs, [Page 89] yea and be also troubled and tormented: yet for all this, God ceasseth not to dispose things in suche wyse, as the euill is too vswarde turned into good, and all this theyr dealing shall further our welfare. Beholde how the chil­dren of God ought too cheere vp themselues in the mids of their sorrowes. And here wee see why it is sayde in the Psalme, that God will cutte asunder the cordes of the wicked, which drawe the plough vpon the backe of hys Church: namely to the intente that good men shoulde not stretche out their handes to doo euill, as commonly 10 we thinke that things shall continue always in that broile, and that there shall neuer be any better ende of them: & thervpon we be tempted to giue ouer our selues vnto e­uill, and when any man goeth about to doo vs wrong, it is the next way to set vs in a chafe against him. VVee see then that such as be desirous to walk in the feare of God and in singlenesse, are in daunger too stretche out theyr handes vnto euill, that is to say, to giue themselues to the following of the wicked. But God sheweth that hee will cut asunder the coardes of them that torment vs so, and 20 that they shal haue no more abilitie to anoy vs hereafter. Marke this for a speciall poynt. And furthermore when we see that suche as scorne God too the full, and are gy­uen ouer to all lewdnesse, are not restreyned of their full scope, but take the benefite of the tyme, so as Ladie For­tune (as they terme it) seemeth to laugh vpon them: Let vs not ceasse to cursse them, that is to say, let vs paciently wayt what the ende of them shall be, and assure our sel­uer that all their prosperitie shall turne too their confusi­on, to the intent that wee shoulde not enuie them for it. 30 And finally let vs learne too apply all this to our vse, as I haue sayde. Therefore if God suffer vs to indure muche in this worlde too humble vs withall, so as one of vs is smitten with sicknesse, an other with pouertie, and eue­ry man beareth his owne crosse: let vs not thinke for all this, that God hath forgotten vs, or that our state is the woorse. And why so? For like as we cursse the wicked in their prosperitie, and know it is nothing else but a dream which glydeth awaye by and by: so also on the contrarie part, when it shall seeme that God hathe shaken vs off, 40 when the worlde iudgeth the same of vs, and when oure own flesh and our owne nature prouoke vs to such temp­tations: Let vs assure our selues that God will turne all to our welfare, and that his afflicting of vs is, bycause wee haue neede to bee wounde out of this intangling worlde here, and that in so doing, hee doth the duetie of a Phy­sition towardes vs, intending to purge vs from all oure naughtie corruptions, and from all the outrageous lustes of our fleshe, which make vs too kicke agaynst our ma­ster like Horses that are ouerpampered. God then fore­seeth 50 all this. Also let vs holde it for certaine and sure, that wee bee blissed when the worlde seeth nothing but curssednesse in vs: and that euen when (according too the fleshe) wee can perceyue nothing but vnhappinesse: euen then we see by fayth, that we cannot light otherwise than vpon our feete, bicause God loueth vs, and sheweth himselfe to be our father. VVee see in effect what wee haue to beare in minde. But let vs be well aduised, that we cast not forth such sentence of cursing, but against fooles. As for vs, we cannot iudge who be fooles except we haue 60 Gods spirite to guide vs with such discretion as wee may not iudge at all aduenture. I haue tolde you alreadie who be the fooles that Eliphas speaketh of: that is to wit, those whom men would take to be the wysest, and which glo­rie of the finenesse and suttlenesse of their wittes. Yea, but for so much as they feare not the liuing God, and are so caried away as they looke not euen to themselues: we see the reason why there is nothing but follye in them. VVill yee iudge of such men? First of all let vs haue an eye vntoo God, and secondly let euery of vs enter in too himselfe, and examine himselfe well. For that is the true wisedome, and therein it consisteth. I say wee must first and formost haue an eye vnto God: that is too wit, too submit our selues wholly vnto him, to serue him in true humilitie, to frame our selues vnto his worde, to put our whole trust in his grace, to call vpon him, and to flee too him for refuge. Thus we see at what point we must begin, if we minde to haue a true rule of wisedome. And after­warde let vs enter into our owne selues too vnderstande our owne vices and wantes, that we may mislyke our sel­ues for them, and sigh when we see that we keepe not our way forth on to Godwarde as wee ought to do. VVhen we haue done so, we may haue a good discretion to iudge of fooles. For although the worlde clappe their handes at the wicked: yet let not vs ceasse too set light by them, yea and to hate them, and to abhorre them, as it is sayde in the fiftenth Psalme. For we must haue none in estima­tion but such as walke in the feare of God. Behold who ought to be honourable, and honoured among vs. For as for all these despisers of God which delight in naugh­tinesse: we must esteeme them but as dirt and myre, wee must account their doings but as filth, so as we cannot a­bide the stinche of it. For they liue not but to the disho­nour of God: and when men make reuerence to them, or sooth them vp: we must abhorre them as dogges, and as filthinesse that doth but infect the whole worlde. Thus we see howe wee ought to proceede, that wee may iudge accordingly with God. And therewithall let vs also prac­tise the thing that is set downe here when Eliphas sayth, that hee out of hande demed them accursed whome the worlde thought to haue attayned too the full measure of all felicitie. VVherby it is ment, that we must not change our opinion, according to the alterations that wee see in the worlde, when we perceyue the wicked to be exalted, so as it seemeth to vs that all will come to naught, or ra­ther that God executeth not his office any more, and that it is al one to do good or euill, and that it is to no purpose to do well. Therefore let vs not be so swift and hastie too iudge according to the successe of things: but let vs con­sider, that be the worlde neuer so troublesome, wee must alwayes conclude, that whatsoeuer God hath once de­clared vnto vs, shall be fulfilled. To be short, there is no reason why we should measure Gods iudgementes after our owne fansie. But let vs hearken to that which he sayth vnto vs, and although that at the first dashe we perceyue not the effect and accomplishment of that which is con­teyned in the holy Scripture: yet let fayth worke in that behalfe, and holde vs backe, and let not our wittes roaue here and there, but let vs say: Seeing it is so, that thys man is a despizer of God, and leadeth a loose life: it can not be but he must come too an euill ende. And why so? Not for that we know it alreadie, nor for that the mishap [Page 90] sheweth it selfe, bicause God hath sayde it▪ and that must suffize vs. Moreouer, let vs learne to say it as it is con­teyned here. For Eliphas meeneth not that he hard other men report, beholde such a man shall bee curssed, or hee shall be vnhappie: but he sayth he trusted in God that it should be so. And although he saw things confused in the worlde: yet notwithstanding, he was fully persuaded that none were blissed but the children of God, and such as honoured him, and leaned altogither too his goodnesse, yea and that although they were persecuted, and mocked, 10 and reiected, and made a laughingstocke, so as it shoulde seeme they were starke doltes bycause they had not the iolitie of this worlde: yet for all that, they ceassed not too bee accepted and allowed of at Gods hande, not­withstanding that the worlde deemed the contrarie. Be­holde what we haue too remember in this sentence. But if euer any time required too practize this lesson: these dayes require it. For the world is full of the contempt of of God. Verely a man shall see wylinesse ynough, and that folkes wittes are sharpe and suttle inough in these 20 dayes: but a man shall see fewe or none that regard God, the number of these is very small: nay rather, men walke so rashly and headily, as ye would say there were no reli­gion at all: all the world seeth it. Also we see that iniqui­tie reigneth extremely, euen in such wise as the most part of men are become shamelesse, and are no more ashamed to do euill. VVe see things thus confused, and yet, whiche are they whom we esteeme to be most in Gods fauour? Euen the woorst, and such as are furthest out of square, conditionally that they bee suttle and sharpe witted too 30 bring their matters well about: for if they be full of wy­les, and shiftes, then beholde they bee wise and discrete men. But although the wicked be had in such estimation, and euery man make muche of them: yet let vs holde them accursed, bycause God is at oddes with them, and cannot shewe them any fauour. And herewithall let vs curse the euill men, yea and let vs do it out of hand. That is too say, let vs not tarie till God lift vp his hande and worke by some manifest meanes: for that were too doo him verie small honour, and to make no further account 40 of his iustice, than we see it in execution. But when the wicked men are in their brauerie, and are proude of their good fortune, as they terme it: then let vs take scorne of them and abhorre them, and let vs holde them for ac­cursed whatsoeuer come of it. Specially we ought to mark well that which Eliphas addeth: which is, That the chil­dren of them that despyse God, shall fall downe in the Gate, and shall bee sette farre from saluation, and no man shall succour them. Hee doth vs too vnderstande, that if God accom­plish not his iudgements heere, he can well worke them 50 vpon the ofspring of such as shall seeme too haue escaped his hande. Howe is that? There may bee some that shall giue themselues wholly vntoo euill, so long as they liue, and God shall suffer them too gather goodes, and too in­crease continually, and to heape vp riches anew, euen till their dying day: and yet notwithstanding for all this they bee curssed, and their riches and reuenues are curssed as well as they. Not that the cursse is perceyued in the per­son of the father, but bicause it shall shewe itselfe in his children. Hereby we be admonished, that God hath diuers 60 maners of executing his vengeance, and therefore let vs learne too walke in feare and aduisednesse. Verily at the first sight it maye seeme straunge, why God shoulde pu­nishe children for their fathers sakes: but yet this doc­trine is rife ynough in the Scripture. And besides this, it is meant here of such as are like their fathers. For God doth well shew himselfe to be the Sauiour of such as are borne and descended of euill auncesters, as we see exam­ples of it in holy Scripture. But yet for all that, it falleth out most commonly, that the issue of the wicked sort is accursed, according also as God auoucheth, that hee will pursue his vengeance to the third and fourth generation, vpō those that despize him, and lift vp themselues against him. And there is a double maner of punishing the wic­kednesse of the fathers vpon their children. For somety­mes God sheweth mercie too the children, and yet not­withstanding cesseth not to chastice the vnrightuousnesse of their fathers in the persons of their children. As for ex­ample: we see a father that hath gotten much goodes, how bee it by wicked bargayning, by subtiltie, by craft, and by crueltie: and yet will God haue pitie vpon the childe, of such a man. And what will he do? He will ridde him quite and cleane of all those euill gotten goodes, bicause they woulde but bring him too confusion: according as it is sayde, that such kinde of riches are as wood, which in the ende will kindle the fire of Gods wrath. Therefore when our Lorde meeneth too saue the childe of a wicked man that hath liued amisse: hee bereueth him of all hys euill gotten goodes, as though he should let him bloud to saue his life, that he might not be wrapped in the mischief and corruption which his father had drawne vntoo himselfe. Beholde, howe God punisheth the wickednesse of the fathers vppon the children, and yet ceasseth not to bee the Sauiour of the children, and too shewe them mercie. Sometymes hee passeth further, and bicause the fathers haue bin so farre out of al square, as they haue led a stub­borne froward life, god forsaketh their ofspring, insomuch that the grace of his holy spirite dwelleth not with them. Nowe when wee bee so destitute of Gods guiding, we muste needes runne intoo destruction, and needes muste the mischiefe increase more and more. Thus we see that when the children of the vngodly doo beare the sinnes of their fathers, it is not onely for that God forsaketh them, and leaueth them vppe in the state of their owne nature: but also for that hee giueth Satan full power o­uer them, and letteth him haue the brydle, too raigne in suche houses at his owne pleasure. And when the di­uill hath ledde away the fathers, and caryed them too all naughtinesse: their children shall also ouershoote themselues intoo excessiue outrage. VVee see then as nowe what is ment heere, that is too witte, that when the children of wicked men are once destitute of Gods grace, and walke after their owne inordinate lustes: they must needes come too greater confusion than theyr Fathers. And thus yee maye see why it is sayde, that they shall bee destitute of helpe, and that they shall fall downe at the Gate: that is too witte, bycause they shall fall, not in a Forrest among Theeues, but by open iustice, For in the Scripture the worde Cate signifieth iudgement, bycause mens caces are wont too bee debated there, and it was the place where common assemblies were made, and finally it was the seate of iustice. And this is it that is [Page 91] ment in the Psalme where it is sayde, that the children of good men and of suche as are blissed of God, shall bee mainteyned in the Gate, and put their enemies to confu­sion. Likewise on the contrarie part it is sayde in this text that the children of the wicked shall stumble, and be cru­shed in peeces, yea euen by plaine iustice. VVhereby it is the better expressed, how God persecuteth them open­ly, so as it is apparant to the eye, that it is he which layeth his hand vpon them. For he addeth immediatly, That no man shall succour them. For when God myndeth too put 10 men so to destruction, hee leaueth them destitute of all meanes of helpe and succour. In deede some do referre this vnto men: but it is to be vnderstoode, howe it is God that hath bestripped them and left them destitute of all succour, to the intent they shoulde neuer be holpen vp a­gaine. But as for our partes, (according to that whiche I haue touched already) wee haue so much the more cause to cast downe our eyes, & to pray God to make vs walke aright in his obedience, and that although wee perceyue not his curse vpon vs nor vpon our childrē, yet notwith­standing 20 we may take it for a conclusion, that God hath meanes to vs incomprehensible, insomuche that when it shall seeme vnto vs that all thinges go well, and that wee haue prouided aforehande, not onely for our whole lyfe, but also for after our death, that our children also may be in good surenesse of welfare, so as it may seeme wee haue set all things in good order, and nothing is amisse: wee may consider that all this is nothing, and that as soone as God doo but blowe vpon our determination and deui­ses, hee shall turne them all vpside downe. VVhen wee 30 knowe this, let vs not abuse his pacience: and if hee spare vs for a time, let it not make vs to ouersleepe our selues and to sooth our selues in our vices: but let it learne vs to returne vnto him in due season, and to preuent this ven­geance wherewith he manaceth all despisers in this place. But herewithall let vs marke, that oftentymes the good men and their children may happen to be persecuted vn­iustly. Neuerthelesse the holy Ghost presupposeth that which is true, and which we also may sticke vnto as most certaine and infallible: which is, that in scourging and 40 troubling of vs, God hath a respect to prouide for vs by it in the ende: and when he hath sufficiently tried vs, and humbled vs, he will turne the euill to our benefite and to our welfare, as I haue sayde. But contrarywise, whereas it is sayd that the race of the wicked shall stumble and be set farre from helpe: it is to expresse that whē God intendeth to punish the wicked, hee proceedeth with it in such sort, as men may perceyue hee doth it not to tame them, that they might returne vnto him, nor to mortifie their flesh­ly affections, nor finally to cure them like a phisition: but 50 to confounde them and to bring them to vtter destructi­on. Behold what the holy ghost presupposeth. Also let vs learne to discerne the chastizements that God vseth to­wardes his children too their benefite, from the punish­ments which he sendeth vpon the wicked, not to amende them, but to shew himselfe a iudge agaynst them. It fol­loweth, That the goodes of suche men shall bee deuoured by the hungrie, yea euen too the picking out of their corne from among the thornes: so as not only their fieldes shall be rea­ped by their enemies, who shall deuour al their substance: but also men shall scrape altogither that is betweene the hedges, so as if there be any thing hidden, (and it bee but a two or three eares of corne among the bushes,) it shall bee gleaned vp. Heereby Eliphas meeneth, that Gods iudgements vpon the wicked, are not lyke vnto the cor­rections which hee sendeth too his children: but that he sheweth howe he hath vtterly cast them off, and that hee pitieth them not any more, and that hee will not haue them feele any more of his fatherly goodnesse, bycause hee acknowledgeth them not for his. Lo what the effect is of that which is spoken here. And herevpon wee haue nowe too call too mynde what I haue declared afore: that is too witte, that if wee bee troubled, vexed and tor­mented by the wicked: wee must paciently abide Gods leysure till hee put too his hande too succour vs. And al­though wee perceyue not Gods iudgementes at the first pushe: yet notwithstanding let vs assure our selues, that hee will execute them in due time and place. Also when wee see the execution of them, let the same make vs too stande in awe: and sithe wee see his vengeance is so hor­rible, let vs brydle our selues, and beware wee tempt not God, as Sainct Paule also exhorteth vs. Lette no man abuse you (sayeth hee) with vayne woordes. For by rea­son of suche things, the vengeance of God is woont too come vppon the vnbeleeuers and stubburne personnes. Therefore when God doth so shewe vs his iudgementes, let vs quake at them, and let vs stande in feare and awe of him, submitting our selues wholly to that whiche hee sayeth and vttereth. And this is it that hee addeth (how­beeit that it cannot be expounded at this present) name­ly, that it becommeth vs too yeelde our selues in suche wyse too Gods will, as we may answere So bee it too all that euer he sayeth vnto vs, assuring our selues that things fall not out by chaunce in this worlde: nor that it is long of the earth, ayre, or heauen that men are afflicted: but that men beare their bane in themselues. Then let vs acknowledge it, and when there happen any afflictions in the worlde, let vs be sure it is the hande of God, whiche lighteth vpon vs for our sinnes, and that all the mischiefe commeth of our selues, and that we haue the verie wel­spring and groundworke thereof within vs. Let vs (I say) acknowledge this, to the ende we may mislyke of our sel­ues in our vices, and therevpon pray God to drawe vs to himselfe, and to make his graces which he hath put intoo vs, auaylable to our saluation, that being mainteyned by his power which he hath openly shewed towards vs in the name of our Lorde Iesus Christ, we may be able to pro­sper through his blissing.

And let vs cast our selues downe before the presence of our good God, with acknowledgement of our faultes, praying him to make vs feele thē in such wise, as we may returne to him in true repentance, and suffer our selues to be gouerned henceforth by his hande, yea after such ma­ner, as his holy name may bee glorifyed by vs in all our whole lyfe. And so let vs all saye, Almightie God and heauenly father. &c.

The nintenth Sermon, which is the thirde vpon the fift Chapter.

I Began heertosore to tell what is ment by this saying, That trouble commeth not 10 out of the earth, nor miserie out of the dust, but that man is borne to labour. For when wee bee troubled with any inconueni­ence, wee gaze about vs here and there, and search all corners of our wits, to finde the cause of it out of our selues, and yet of all the while we perceiue not that God scourgeth vs for our sinnes, and that the foun­taine of all the aduersities & mishaps that we indure here below, must be sought for in our owne life. Then are we warned by this sentence, that when wee heare speaking of 20 the miseries of mans life, and that eche one of vs also fee­leth his part and portion therof: our wits must not wan­der abrode, nor fetch long windlasses atoneside or ato­ther: but euery man must enter into himselfe too searche out his owne sinnes, and so shal we find, that it is no mar­uell though we be beset round about with so many neces­sities, and our life subiect to this so wretched state. VVhy so? For like as wood carieth that nature and propertie in it, that he receyueth fire and kindleth easily: so also stan­deth the cace with vs. For we haue sin, which is as it were 30 the wood and matter of all afflictions: wherevpon com­meth the wrath of God, & so must we nedes be cōsumed. The sparkles therfore do flie aloft (sayth Eliphas) and yet if there were not a secrete operation in the steele when it is striken vpon the stith, it is certain that no sparks would passe out. Euen so it behoueth vs to vnderstand, that the fire of al our miseries is inclosed in our selues. And we shal haue profited greatly if we beare away this lesson, For al­though euery one of vs confesse, that God scourgeth vs iustly: yet do we not enter into this foresayd considerati­on, 40 but rather labor to shun it as much as we can. VVhen­soeuer a man hath any aduersitie, God knocketh at his doore, and prouoketh him to thinke vpon his sinnes. But the man makes none accoūt of it, yea rather (which worse is) he sleepeth soundly in his aduersitie, and fathereth it either vpon this thing or vpon that, and he will find some casuall chaunce or other, which he goeth to seeke a great way off, and neuer entreth intoo the examination of hys owne life. Therefore whereas we be subiect to so many 05 miseries and wantes: let vs learne to take the whole bur­then and blame of it vppon oure selues, and not charge eyther heauen or earth with it. As for example, when wee see the weather distempered, so as there commeth frost, or thunder, or haile: let vs assure our selues, it is not the aire that is so disposed of it selfe: or if there come a drought, it is not the heauen that is so hardened of it owne nature: or if the earth be barrein, it proceedeth not of it owne kind, but we our selues are the cause of all. And therfore when 60 it is sayd that we be borne vnto it, Eliphas presupposeth, that forasmuch as we be borne to euill, and are wholy in­clined to ouermany vices: it is meete that we should bee handled therafter, and that God should answere vs accor­ding as we come vnto him. But verily we bring al corrup­tion with vs out of our mothers wombe, so as we be natu­rally giuen to naughtinesse and sinne: and therefore muste our state be sutable therevnto: that is to say forasmuch as god findeth vs to be such he must also send vs that which he knoweth to bee conuenient, iust and rightfull for vs. And so Eliphas meeneth not that God created vs of pur­pose to deale so hardly with vs: but he taketh man in his corrupt nature euer since he was turned away from God, & saith it is requisit that his estate shuld be such as it is, bi­cause we be not able to conceiue how God spreadeth out his goodnesse vpon vs, and intreateth vs gently, as if wee were obedient vnto him in all poynts. But forasmuch as men do neuer humble themselues except they bee con­strained therto by force, but indeuer to striue against god: Eliphas addeth here another sentence, that is to wit, that he turneth himselfe vnto God, and purposeth to reason with him, as if he should say: Men cannot abide to receiue this doctrine, namely that it shoulde bee tolde them that they be well worthie to bee scourged, and therefore that they must not striue agaynst it, but take al in good worth, & not blame the other creaturs for the miseries that they indure, but rather acknowledge thēselues to be the cause therof. Men thē cannot stoupe to cōceiue that this is true, except they be made to stoupe, by shewing thē what the maiestie of God is. And therfore vntil we haue our sinnes layd afore vs, and bee made to perceyue howe it is God with whome wee haue too deale: there is not that man whiche will not holde himselfe aloofe, or that hath not his answers readie at his tongs end, or that setteth not some color vpō his misdoings. And though we be not al­togither rebellious. yet notwithstāding there wil be such a carelesnesse in vs, that whatsoeuer mē sayto vs, it is al one, and wee are neyther greeued nor moued at all our vices. VVhat must we do the? VVe shal neuer lerne true humi­litie, vntil we be made to vnderstand, that it is god to whō we must answere, that we be cited to appere at his throne to feele him our iugde, and moreouer also that we cannot escape his hande, but that all our life must be knowne and examined there. VVhen we be brought to this poynt that we must be faine to looke vnto God: we begin after a sort to rouze vp our selues, so as we be no more so carelesse & drousie as we were: there is no more of this loftinesse and fond ouerweening, to sooth and flatter ourselues withall: we come to haue some feeling and perceyuing of our mi­series: but aboue all, when Gods Maiestie is set before oure eyes, it is too make vs feele howe dreadfull it is: and when his greatnesse is sette afore vs, it maketh vs too tremble yet the more. VVe see it is no sporting mat­ter, heere is no sleeping for vs, nor no bearing of oure [Page 93] selues in hande with this or that. VVherfore? for there is no more roome for flatteries, when God, who is a con­suming fire, appeareth, and maketh vs to come nere vnto him, so as wee perceyue howe it is hee that maketh the mountaynes to melt, and is able to make cleane riddance of all things. Therefore when we know this greatnesse of God, needes must we sinke vnder it, and forget all pride. Thus much concerning the intent of Eliphas. But nowe must we consider this doctrine, to applie it to our selues. First of al, as oft as we feel not our selues sufficiētly wake­ned 10 to condemne our selues in our sinnes: let vs vse the order that is set downe to vs here: which is, to haue an eye vnto God. How is that? VVee may see some man that is sufficiently conuinced of his sinnes, who notwithstan­ding goeth on still, and followeth his owne swinge: and if he be reproued, or else otherwise feele remorse in his owne conscience, he passeth it ouer, and taketh no great greefe for it, and why so? Bycause hee hath not his eye vpon God. Thus yee see what maketh vs to continue in our sinnes: yee see what is the cause why wee bee not 20 cast downe with true humilitie: namely bycause we per­ceyue not that God is our iudge, and that it is hee wyth whom we haue to do. Then is there none other remedie than that which I haue spoken of: that is to wit, that first of all wee bee as it were wakened oute of our sinnes, for otherwise wee will neuer thinke of them to bee sorie for them. But for as much as it may fall out, that the diuell shall as it were so bewitch vs, that when we bee constray­ned to perceyue that all goeth not well with vs, we shall become as amazed at it: wee must come too the seconde 30 poynt, to say: Alas poore creature, art thou able to scape the vengeance of thy God? VVhen all the worlde hath magnified thee, yet shalt thou not misse to be condemned for the same. So it is that al creatures perceiue thy shame, thou must bee brought to shame before the little babes, and euen vnto the beastes: thou canst not shift thy hands of it. And what shall become of thee, when thou must bee faine to come before the heauenly Iudge? Thinkest thou that he hath not a dreadfull iudgement of damnation a­gainst thee, seing that thou continuest so in naughtinesse? 40 Thus see wee the meane to waken our selues when oure sinnes displease vs not ynough, and when wee feele not so liuely and earnest a sorinesse for them as were requi­site. Thus we see that we must reason with God and not with men. For we imagine our selues to haue the better ende of the staffe so long as we abide heere belowe, and we trauell alwayes to that end, according as our flesh and our nature is ouer much giuen that way. For if a man bee rebuked, he bestyrres him at him that spake to him, and sayth, Hast thou to do with that? If thou looke well vpon 50 thy selfe, thou shalt finde more to bee blamed at home: thou art too hastie vpon mee: thou seemest as thoughe thou wouldest quarell with mee, it seemeth that thou wouldest deface me. Beholde how we snap at men if they rebuke vs: Yea and wee will doo as muche to God, spe­cially if there be no man to accuse vs: for then wee will not sticke to seeke still for suche a startinghole. As howe? VVhen a man considereth himselfe, hee perceyueth well that if God punishe him, hee dealeth rightly with him: but then will he start out too the examining of his neigh­bours, 60 [and hee will saye in himselfe,] is not such a one woorse than I? or at least wyse as badde as I? And hath not suche a one deserued as greate punishment as I? Thus wee see howe wee labour alwayes too iustifie oure own cace by fleeing from God. And therfore it behoueth vs to marke wel this lesson, that we must not reason with men, that is to say, we must not stay there: for wee shall gaine nothing by doing so: but we must rather call home our wits, and aduisedly say: Alas I see well that my God scourgeth mee, and therefore it behoueth me to be heed­full to consider his hande, and therevpon to prepare my selfe to humilitie, as I hauesayde alreadie. Furthermore whereas I sayde, that we shall bee the better touched by thinking vpon God: my meaning is, that we must know God to bee suche a one as he is. For so long as men beare themselues in hande with this or that, they disguise God by their false imaginations, bending him as it were some reede, and dalying with him as with a little babe. Yea (which worse is) there is greater libertie vsed with God, than with a little babe. And where of proceedeth that out­rage, but of that we consider not his greatnesse? Therefore we must not so surmyze of God, as to presume to disguise him, and to make him suche a one as our fansie and lust can away with: but we must know him to bee such a one as he sheweth himselfe to be [by his worde,] and we must also conceiue him after suche a sort as hee vttereth him­selfe by his workes. VVhen we haue well bethought vs of this: it is certaine that our prattling will be well stin­ted: wee will bee no more so pert and so rash as to come and pleade agaynst him, or to beare our selues in hande that hee tormenteth vs without cause, and that wee haue not deserued it. Such maner self flatterings must be thrust downe, all hypocrisie must be done away, and we must be abashed and dismayd at the said greatnesse of the maiestie which we shal haue conceyued in our God. Thus then we see a seconde poynt which is well worthie to bee noted: which is, that we ought to knowe God truly and not fay­nedly. And here we see why Saint Paule sayeth, that men vanished away in their own imagination: namely bicause they transformed God. For inasmuch as they robbed god of his glorie, God also did put them to shame, so as hee gaue them vp into a lewd minde, by reason whereof, they gaue themselues ouer to all villanie and shameful doings, and cast themselues into such dishonestie, as a man might be ashamed of their filthinesse. And why so? For (sayth he) they glorified not God, but did wrongfully as it were de­face his maiestie, when they turned so his truth into a lie, and transformed him in that wise. Seing thē that this ma­ladie is ouercōmon, and euery man hath experience of it in himselfe: therefore it standeth vs the more on hande, to marke well this doctrine here: that is to wit, that when we thinke of God, it must bee done with all reuerence to knowe him as he is, and not as we falsly surmyze him too bee. True it is that God sheweth himselfe too vs by his word: but yet neuerthelesse we are vnexcusable, if we cō ­sider him not in his workes also, inasmuch as he hath not left himselfe without witnesse there, as sayth S. Paule in the xiiij. of the Actes, where hee speaketh of the order of nature, which is as it were a glasse for vs to behold god in. S. Paule sayth then expresly, that when God maketh the Sunne to shine, when he sendeth rayne, when he sendeth diuersitie of seasons, when hee maketh the earth to yelde [Page 94] frute: herein he leaueth not himselfe without good re­corde, but it is all one as if he should pleade his own cace and say: VVhereas men haue not knowne my glory and maiestie, nor perceyued that I haue all things in my hand to gouerne the things that I haue created: there is no rea­son why they should alledge ignorance: for by the verie order of nature, they might haue perceyued how there is one creator whiche disposeth all. So then, let vs but open our eyes, and wee shall haue proofes ynowe to shewe vs what the greatnesse of God is, to the end we may learne 10 to honor him as he deserueth. Thus we see what Eliphas doth here. And it is a lesson that will turne greatly to our profit, if we can practise it throughly. To be short then, let vs beare in minde, that as oft as there is any commu­nication concerning God: it is not moued vntoo vs too thinke, we haue but only the worde: but let vs marke that which is properly belonging vnto God, and which cannot be separated from his being, to the ende we may magnifie him as he is worthie. VVere this once well setled in vs, we should no more be so much giuē to superstition as we be, 20 neither should we be so worldly as we be. There are two vices that reigne and haue alwayes reigned in the world: the one is Contempt of God, that men care not at all for him, but trample him vnder their feete, as much as in them lieth. True it is, that they be not able to impeach his maiestie: Neuerthelesse there is such a diuelish pride to be seene in men, that in steade of worshipping God, and of submitting themselues vnto him, they could finde in their heart to throwe him vnder foote, and too triumph ouer him, and not suffer him to haue any kind of authoritie o­uer 30 them. Thus see we a maladie that is ouer great & out­rageous, and yet hath it beene in all tymes: that is too saye, that menne are so ouerheathenish, as they knowe not the reuerence, whiche they owe vntoo God. The othervice is superstition: whiche is, that vnder the sha­dowe of deuotion, menne gad here and there, too seeke after foolishe inuentions. And whereof commeth thys mischiefe? Euen bycause God is not knowne rightly with that which is properly belonging vnto him: for were it wel vnderstoode what his mightinesse, iustice, & good­nesse 40 are: it is certaine that men woulde not be caryed so away. For men forge to themselues vndergoddes: that is too say, they forge Idolles in their owne heades: and as­signe offices too them, as though they woulde deale out the vertues that pertayne vntoo God, and are in him a­lone, or as though they woulde put him too the spoyle, and euery one haue his share and bootie of him. Nowe ye see why I sayde, that we must be so much the more di­ligent to knowe God aright: namely to the ende hee bee not robbed of his honour, and that no man bereue him 50 of that which is his owne, and which resteth onely in him. And howe may they doo that? I haue alreadie brieflye tolde you, howe they neede no more but onely too o­pen theyr eyes: for God vttereth himselfe after suche a sort in the order of Nature, as wee are vtterly vnexcu­sable, if wee yeelde him not that which is his. And this is that whiche Eliphas sheweth heere. For hee beginneth to say, That Gods woorkes are great and vnable too bee sear­ched out, and that hee doth wonderfull decdes without number. Here Eliphas taketh a generall sentence, and afterwarde 60 specisyeth that thing by particular examples, whiche hee had spoken in a summe. This therefore is as a preface as if he should in one worde foreshew what hee ment to say in this wise: God doth exceeding great and incomprehen­sible things, his doings are wonderfull and without ende. VVhen we vnderstand that Gods workes are exceeding great and incomprehensible: shall we not be forced to lift vp our mindes, and to perceyue that wee must not dis­guise him, nor surmize any thing of him after our naturall reason, but that we must mount vp higher? It is certaine that we be ledde thervnto whether we will or no. Thus then wee see, what Eliphassis meaning is. VVhen men looke vnto Godwarde, they be not touched with suche a feare, nor with such an humilitie as were requisite. VVhat is the reason? It is bycause they thinke not on his wor­kes. If Gods workes come in discourse, euery man thinks himselfe a competent Iudge too speake his verdite vpon them: yea and wee will bee bolde ynough (or rather o­uerbolde) too controll them. For if God woorke not af­ter our fashion, wee will bee full of grudging, and wee will say, wherefore did hee not this, and why went such a matter so? VVhat is the cause of suche ouerboldnesse, that men are so saucie with God, as to holde plea agaynst him, and specially as to make themselues his Iudges? It is bycause they haue not considered how great and incom­prehensible his workes are. But if the workes of God be incomprehensible: haue wee a measure that is great y­nough to declare what is in them? VVhat is our witte? VVhen wee haue stretched it out to the vttermost length and breadth that may be: is it able too comprehende the hundreth part of Gods woorkes, and of his determi­nation whiche is so highe as all of it is hidden from vs? VVe must go out of our selues, if wee minde but onely to taste the wonderfull and infinite wisedome that appea­reth in Gods workes. Nowe if we must mount aboue all our owne wittes, too get but a little taste of them: what shall become of vs when wee will incloze all, and when wee will knowe all that is in them too the vttermost? I pray you, can wee attaine therevntoo? VVe see then how men are worse than mad when they be so presump­tuous as too desyre to determine of Gods workes which are imcomprehensible. For true it is that we cannot gage the bottome of Gods workes, too comprehende the rea­son of them: but yet God keepeth a good way too giue vs such a knowledge of them, as he knoweth too bee for our behoofe. And so we note, that Gods workes are in­comprehensible in themselues: that is to say, that if we wil search out all that euer is in them by parcelmeale, we shall neuer be able to atteyne to the depth of them. Therefore wee must bee as it were whelmed vnder the sayde great­nesse, assuring our selues that if we take vpon vs too bee iudges of Gods workes, we shall find wherwith to stoppe our eies, bycause we cannot atteyne to the secrets that are in them. Furthermore when wee shall haue proceeded in suche humilitie, knowing that wee bee not competent Iudges too knowe the thing that is too high and to deepe for vs: let vs pray God too giue vs the spirite of wise­dome, that wee may iudge aright of hys woorkes: and then will hee graunt vs the grace too perceyue so much as is for our behoofe. Not that wee may discouer and decypher all that is in them, so as nothing shoulde bee vnknowne too vs, and all shoulde fall oute after oure [Page 95] imagination: No, God will holde vs short of that, so as we shall not knowe but in part: but in the meane season, the sayde knowledge must suffyze vs, for as muche as nothing shall bee hidden from vs, that is good and con­uenient too our welfare. And therefore let vs contente our selues herewith. For otherwise what an vnthanke­fulnesse is it for vs too bee desirous too enter so intoo Gods secretes, as to reade therein, and that wee woulde not haue any thing too escape vs, but are so fond and cu­rious as to haue a desire to make him subiect to our fond 10 braine. Thus we see the two poyntes that wee haue too marke heere. But if there be infinite wisedome in those workes of God which are the smallest and basest: what is there in the greatest sort, and in such as surmount all our capacitie? Specially when the cace concerneth our re­demption, and when it concerneth Gods sealing vp of the recorde of our adoption in vs by hys holy Spirite: it is a matter that surmounteth the common order of nature. Chiefly when it is sayd that he hath chozen vs, before the worlde was made, and that hee hath chozen vs, not all in 20 generall, but so many as hee thought good, and that hee hath forsaken the rest: do [...] wee not see secretes that are too highe for vs? VVhat is to be done then? Let vs assure our selues we be tootoo vnexcusable, if in this behalfe we walk not with feare and warenesse, considering that these are things incomprehensible: and if we thinke to attaine so high, our desire to stye vp after that maner aboue the skyes, hauing no wings, will make vs breake our neckes. Moreouer, when we haue giuen the glory vnto God, and confessed not onely with mouth, but also in very deede, 30 that his workes are incomprehensible, and as a bottom­lesse pitte to swallow vp all our vnderstanding: let vs not ceasse to pray him too make vs perceyuc them, so farre foorth as he knoweth them meete for our capacitie: and therewithall let vs also searche that which is shewed vs in the holy Scripture. For God will not haue vs negligent: it is not for vs to say with the Papistes, O wee muste not bee inquisitiue of Gods secretes. For why then was the holy Scripture giuen vs? Gods will is, that euery man shoulde seeke after him: but yet therewithall, his wyll 40 is also, that men shoulde holde the waye which hee she­weth them: that is to wit, that they should with al humi­litie, follow that which is conteyned in the holy scripture. Nowe when wee haue learned that which God teacheth vs in his schole, let vs hold vs to it: and if there come any toy in our head to the contrarie: so as our harts be tickled to seeke for more than is meete for vs to know: let vs be­ware that we haue the wisdome & modesty to say: Poore creature, is it meete that thou shouldest presume to haue a larger instruction, thā that which God giues thee in the 50 holy scripture? So then let vs wey well this saying, to the end we may hold our selues in such sobrietie, as we iudge not rashly of Gods workes. For by and by it is sayd, That God is he which doth wonderfull deedes without end. VVhere­as Gods wor [...] are called wonderful, or secret (for so the worde importeth:) it is to bring vs to the reuerencing of thē. For Gods meening is not, that our knowing of such greatnesse in his works, shoulde be to astonish vs, and to driue vs further off from him: but contrarywise to draw vs to such a reuerence, as we shoulde honor him, saying: 60 Lorde howe mightie art thou? Lorde howe great is thy power, thy goodnesse, thy iustice, and thy wisdome? Vn­doubtedly Dauid knew wel the infinit greatnesse of gods workes: and yet notwithstanding hee ceasseth not to say, Lorde thy works are full of wisdome and rightuousnesse. He knew well what we haue to consider of Gods works: and yet hee honoured them neuerthelesse. Let vs learne then too conceyue suche a greatnesse of Gods workes, as might make vs dull, lyke brute beastes, so as we should not knowe where to become, nor take any instruction of good learning by them: but so too conceyue of it, as the same may serue to represse vs, that our wits be not ouer­wandring, and that wee play not horses that are broken loose, and so take libertie (as I haue tolde you) to say, I will know how this and this cōmeth to passe. Not so: but let vs be modest. For our true wisedome is to be ignorant in the things that God will haue hidden frō vs. Thus we see how we must prepare our selues to lowlinesse & mo­destie. And furthermore let vs vnderstand ther withall that we must reuerence the workes of God. And howe? To comprehende the infinite wisedome, rightuousnesse, and power that is conteyned in thē, according to our smal ca­pacitie, assuring our selues that God doth not any thing without reason, no not although the same be not knowne vnto vs at the first dash. For God doth not alwayes vtter a present reason in his workes, so as mē may perceiue thē: and againe, the sayd wisdome is so deepe, as it is named a bottomlesse pit. Therefore let vs learne to reuerēce gods works, although we perceiue not euermore the cause why hee worketh so. VVee see well then in what wise Gods workes are wonderfull. And hee sayth expressely, that they haue none ende. VVhereby men are yet better humbled. For it wee chaunce to come to the full vnderstanding of some one thing: O it seemeth to vs that nothing can go beyonde vs: we be so cunning, that all questions whiche can be propounded vnto vs shall bee assoiled out of hand. But put the cace we be able to iudge of Gods workes, as of two or of three, or of a hundred: VVhat is that? It is right nought. And why so? For they are without number. But (as I haue sayd alreadie) the least of Gods workes is ynough to ouerwhelme vs: and what then shall become of vs, whē we come to the sayd bottomlesse depth where­of there is none ende? Lo howe it behoueth vs to wey well that which is spoken heere generally in way of pre­face, to make vs to enter into better consideration of all Gods workes than we are wont to do, that we may yeeld the honor vnto his Maiestie which is due to him. But (as I haue touched heeretofore) after that Eliphas hath spo­ken so in generall, he speaketh particularly also, saying: That God giueth raine vpon the earth, and maketh the waters to gush downe the streetes. This seemeth to bee nothing to the purpose. For the matter in hand, is only that men may perceiue thēselues to be rightly punished, and that if God handle thē after his own wil, they must not stand pleading against him, for they shall gaine nothing by so doing, but must of necessitie be ouercome. And why thē is mention made here of the rayne? This should seeme to be a bymat­ter. But we must marke, that when we bee put in mynde of the cōmon order which God kepeth in gouerniug his creatures: it is to the end that we should apply it al wholy to our owne vse. For when we haue run vp and downe, & trauersed frō one side to another, we must enter into our [Page 96] selues, we must waken vp our wits, and we must apply all this doctrine too such vse as I haue spoken of, which is, that we may honour God as he deserueth. Thus ye see why here is mention made of the raine. And no doubt, but that vnder one particular, Eliphas cōprehendeth them all, as if he should say: VVe not onely see that God hath created all things, and that there is such workmanship in the skies & in the earth, as al they that think vpon it must needes be astonied at it: but also we see howe he guideth and disposeth all things, giueth raine and winde, and sen­deth 10 the cōtrarie also when he listeth. And thus much cō ­cerning this saying of Eliphas. Furthermore let vs marke, how it is not ynough to yeelde vnto God this honor and soueraintie too dispose of all his creatures [at his owne pleasure] but we must also consider the ende wherefore▪ VVhich is, that we shuld lern therby to submit our selues vnto him, & to acknowlege him for our father & master. See whereat the holy Scripture amed: but we fayle therof in two poynts. For first and formost we regarde not God: whether he raine, or whether he make fayre weather. we 20 shet our eyes. True it is that wee bee glad if rayne come when it may serue our turne: but in the meane while we passe not to knowe how it is of Gods sending: our minds are so tyed to the earth, as they cannot mount vp thither. Also when wee haue faire weather, so as we see the sunne, and are glad of his shining: yet notwithstāding we cōsider not how it is god that hath kindled such a Cresset to giue vs light. Thus haue we no regarde at all of God, whiche is a verye great and ouer beastly vice. But let vs put the cace that God come into our thought: yet is not that all. 30 For there are many that should say, God bee praysed for this faire weather, but in the meane while they forget all this, they neuer remēber to say, It is God that giueth vs this faire weather to shewe himselfe a father towardes vs. Therfore it becōmeth vs to be like minded vnto him, and behaue our selues as his true children, and therwithall to bethinke ourselues thus: behold how all Gods creatures obey him, & yet what obedience hath he at our hād? Vn­doubtedly when we beholde the order of nature: it must lead vs to a certen fear of god, & to the present tasting of 40 his goodnesse, to the end we may be giuē vp vnto him, & wholly dedicated to his obedience. Lo in what maner we must practize the sayde lesson which Eliphas sheweth vs heere: that is to witte, when God sendeth rayne, and ma­keth the water too runne gushing thorough the streetes. VVe see also after what maner the holy scripture speketh therof. And I haue tolde you already, how it is good wis­dome to know to what end & intēt the holy▪ ghost setteth down these things vnto vs: which is, that thereby we may lerne to feare & to honor our God, & to know what ma­ner 50 of authoritie it is that wee graunt vnto him, and what maner of soueraintie he hath ouer vs: & therevpon come to the iustice also, too humble our selues vnder the same. True it is that Eliphas misbehaueth himselfe in apply­ing this thing too the person of Iob: neuerthelesse (as I haue said heretofore) the doctrine is good, & of the holy ghost, & we must not receiue it as the doctrine of a mor­tal mā, but we must say that the spirit of god spake in him: & therefore no more remaineth for vs to do, but to haue the said wisdome and discretion of knowing how to pro­fite our selues in time and place, and by that which is she­wed vs heere. Then let vs not be like Eliphas, who wre­steth all things to the person of Iob. But when we haue receyued this generall doctrine, and confessed the same to be true: let euery one of vs arme himselfe with it ac­cordingly. Now then we see in effect what is shewed vs heere: that is to wit, that all the inconueniences where­vnto our life is subiect, must be fathered vpon our sinnes, and that wee muste not blame neither heauen nor earth, nor any other creatures if we prosper not as wee woulde wishe: but euery one of vs must condemne himselfe, and consider howe we haue the wood within vs, which is the fewell that kindleth the fire of Gods wrath: and that for­somuche as wee bee giuen to euill, euen from our byrth, we must not maruell though wee bee subiect to so many miseries and necessities. So then, if we be troubled in dy­uers maners, let vs not blame God for it, but let vs haue an eie to the welspring: that is to wit, that our sinnes are the cause of all the inconueniences which wee endure in this world. Let vs take heede therefore that we plead not any more agaynst him as we haue bin wont to do: but ra­ther let vs yeelde our selues giltie, and let vs knowe that he is rightuous in punishing vs, to the intēt we may learne to feare and honor him in all humblenesse as becommeth vs. Thus ye see what we haue to remember vpō this text, wayting till the residue may be layde foorth more fully.

Nowe let vs cast our selues downe in the presence of our good God, with acknowledgement of our offences, beseeching him too make vs knowe them better than we haue done: and aboue all things to holde vs in such awe vnder his Maiestie, as wee maye bee touched too the quicke, and bee no more so dull as wee haue beene here­tofore: but may knowe after what maner wee ought too iudge of all his workes, and therewithall haue an eye too that which is in them, according as hee sheweth it vntoo vs by his worde, too the intent that wee humbling oure selues vnder the greatnesse of his Maiestie, maye desyre nothing but too glorifie his name in all poynts, not one­ly with our mouth, but also in verye deede: and shewe that hee is well worthie too reigne ouer vs, and that all things both great and small ought to humble themselues vnto him and to honour him. That it may please him too graunt this grace, not onely too vs, but also to all people and Nations of the earth. &c.

The twentith Sermon, which is the fourth vpon the fifth Chapter.

WHere as it is sayde heere, that God exalteth suche as are despised: it is a sentence well worthy to bee borne 10 in minde. For heereby we be war­ned too repayre vnto him when wee see our selues so oppressed by the proude, as it seemeth that we shall bee vtterly ouerwhelmed: specially forasmuche as it is, sayde that God plucketh him backe too safetie, which is vexed at the hart. If wee bee so tormented with aduersi­ties, as wee be in extreme anguishe: let vs learne to call vpon our God, sith he chalengeth it as his office to saue those that are in such distresse as they are able too indure 20 no more. True it is that God can giue his seruaunts such prosperitie, as they shall neuer be disquieted: but he hath rightfull reason to moue him not to doe it. For wee see the pryde that is in mans nature, and although it appeare not fully, yet is the seede of it hidden there. God there­fore must remedie it: and the meane thereof is to tame vs by affliction. Surely wee shall see diuers that will suf­fer many aduersities, and yet for all that bee neuer the more humbled. For like as a restie iade will suffer him­selfe to bee beaten, and his bellye to bee ripte, rather than 30 hee will obey: so is it with them that are stubborne too the vttermost. But when it pleaseth God too tame men, he maketh the afflictions to bee of force whiche hee sen­deth too them, so as they serue for medicines too purge them of the sayde pryde and presumptuousnesse, where­out of they could not otherwise drawe themselues. VVee see then howe it is not without cause that God dothe so exercise his children, as euen too suffer them too bee despized too the worldwarde, and too bee scorned, and too bee quite and cleane without authoritie or credite, 40 and (to bee shorte) too seeme too bee vtterly forsaken of him. VVhy then doth hee so? Bycause they haue neede to bee in such aschole. VVherefore sendeth hee them so many aduersities, that they are fayne to sighe and grone, and wote not on whiche side too turne them? It is too make them too call vpon him, and too flee vnto him for refuge. VVee see then howe that by these afflictions wee bee taught, first to knowe ourselues, that we presume not any thing of our selues, nor bee puffed vp with pryde and statelynesse: and secondly not too take too muche 50 pleasure in oure owne lustes, but rather too forsake all worldly thinges, and finally to call vpon God, whiche is the principallest pointe of all. For as long as men bee at their ease, although they dare not say, that they can goe beyond God: yet by their doings they shewe themselues so sotted, as they haue no minde too call vpon God, nor to commende them selues vnto him. Yee see then why God suffreth his seruauntes to bee afflicted in suche wise, yea euen as to bee pinched with anguishe of hearte, that they wote not where to become any more. Therefore let 60 vs beare this doctrine well in mynde, considering [...]hat it is so muche for our profite: and furthermore aboue all, let vs aduise oure selues too practize it at oure neede. VVhensoeuer wee shall bee oppressed by men, and when it shall seeme that wee must needes perishe: seeing it is declared heere howe it is Gods office to lifte vppe them that are so oppressed, and to recomforte them that are so in sorrowe: let vs not doubte but hee will performe his promise: for hee hath not forgotten his nature: wee shal certeinely finde that hee will shewe himselfe to bee the same which hee was at the beginning. And heere wee see also wherefore hee abaceth suche as are aduaunced too some dignitie or honour. VVhen some man beholdeth suche backtumblings, he thinkes it to bee but the wheele of fortune: the wicked sorte grudge that God shoulde play so with men as with a ball: but this happeneth by reason of the vnthankfulnesse of suche as are in hyghe estate. For they forget from whence their welfare com­meth, and therevpon they bee so sotted with their great­nesse, that they wexe stoute againste God, and dyuers wayes fall too outrage, and therefore God is fayne too abate suche manner of pryde. And so wee see the cause that maketh God too pull downe those whome hee had exalted afore: namely (I say) bycause they can not keepe themselues within the boundes of modestie, nor giue the glorie vnto God, nor know what they are of themselues, and contrariwyse the honour that God hathe doone vnto them, but forget themselues, and aduaunce themselues without measure. And therefore God is fayne to shewe them howe [...]bey bee nothing, and that they doe but be­guyle them selues by their pryde. And therefore let them that are aduaunced too hyghe estate, beware that they walke in the feare of God, and in carefulnesse. Moreo­uer, suche as are bace and despyzed, haue inough where­with too comforte themselues (as I haue sayde) in that they haue this promise, that it belongeth too God too giue helpe to suche as are in distresse. Lo what wee haue to marke. And although this bee not done alwayes appa­rantly to the eye: yet notwithstanding suche as are sor­rowfull at the heart aright, (that is to saye, whiche are so caste downe as they flee vnto God, and seeke no reliefe but at his hande) shall feele the operation of his doctrine, And certesse all of vs in generall doe finde by experience, that God lifteth vp them that are despyzed: for what are wee by nature? In what plight dothe God finde vs when hee adopteth vs to bee his children: are wee not plunged in all filthynesse and infection? And not onely so: but also he is fayne to drawe vs out of the gulfe of Hell. By reason whereof it may well bee sayde, that doubtlesse of nature wee bee cursed caytifes, we bring nothing with vs but the image of deathe, there is nothing in vs but sinne. and specially (as it is sayde in Ezechiell) wee bee lyke a chylde that is newely come out of the wombe of his mo­ther, yea euen of a mother that is full of corruption, in­somuche as besides the other myseries wherein hee is [Page 98] wrapped, he hath also all maner of filthinesse, gore bloud, and all maner of vncleannesse, as the Prophete speaketh there. VVee see then what our state is till God haue made vs cleane. And so seeing that euerie one of vs alreadie knoweth in him selfe, and in his owne behalfe, howe God hath exalted vs, calling vs to the hope of the king­dome of heauen and of eternall lyfe, yea and that he hath plucked vs euen out of the bottomlesse pit of death, and clenzed vs from our so stinking filthinesse: haue wee not cause too hope for the like heereafter? And therefore 10 aboue all things, when wee bee in suche distresse, as wee can beare no more: let vs then put vp our sute vnto him, that it maye please him too succour vs, and too haue pitie of vs. VVee see then howe God regardeth suche as bee as it were the ofcastes of the worlde, too the ende too succour them. For it followeth immediatly, that hee brea­keth the determinations of the wicked, too the ende that their handes shoulde not accomplyshe anye of their enterprises. VVee see here yet one comfort more, whiche it behoueth vs to marke well, that wee may bee pacient in this world, 20 notwithstanding that our enemies assayle vs on all sides. True it is that God spareth vs sometimes, and that hee sheweth not open warre againste vs, and that the wicked haue not alwayrs the power too persecute vs, but are otherwise letted, or else God dothe after a sorte brydle their rage, in so muche that wee haue not alwayes open warre with them. But yet it is impossible that Gods chil­dren should liue in this world, and not bee in many perils continually. And why so? for they must walke in simpli­citie. True it is that they ought to bee wise, and our Lord 30 hath giuen them so muche wisedome as is requisitc for them. But howe so euer the worlde goe, they must not maynteine them selues by crafte and wylinesse, nor by wicked practizes. Althoughe they bee among wolues, yet must they bee as Lambes and sheepe: and although they bee among Foxes, yet must they continue as Doues, and they muste keepe still the same simplicitie whiche God commaundeth them. VVee see howe the worlde is fraught with naughtinesse: in so muche that if yee fynde a right honest man, it is (as they saye) a verie fyne seede 40 and rare [too bee met withall.] Nowe then, if God shoulde not worke too disappointe the purposes of the wicked, what shoulde become of vs? should wee not pe­rishe an hundreth times adaye? So then wee see heere a texte whereof wee muste make our owne profite: which is, that God watcheth from out of Heauen, too disap­pointe the enterprizes and practizes whiche the wicked sorte doe contriue againste vs. For firste and formoste it will bee a temptation to vs when wee see oure selues watched and wayted vpon, and nothing else sought but 50 too catche vs at auauntage, and too winde aboute vs: I saye, it will bee a tempting of vs too doe the like, [and to saye in our selues] I haue too doe with a suttle Foxe, and therefore I muste bee faine to keepe good watche. And howe? that is to wit, against him that is wylye and dou­ble wyly, as they say in the prouerbe. Beholde howe wee bee giuen to decline vnto euill, and to make two Diuels for one (as the prouerbe sayeth) when wee bee so assayled by the naughtinesse of men. But there is no waye too holde vs in obedience vnto God, and too make vs too 60 walke on in simplicitie and soundnesse, but by acknow­ledging GOD too bee oure buckler, and that hee will prouide well inough for all mischeeues that are prepared against vs. True it is that wee ought to defende oure selues: yea verily so farre sorth as God giueth leaue: that is to witte, so wee steppe not aside from the vprightnesse which hee commaundeth, and that howe so euer the case standeth, wee vse not any guile, nor practize anye thing that is vnlawfull for vs to doe. VVhen wee proceede af­ter this manner: lette vs assure oure selues that God will well inough finde meanes, to dispatche all the enterpri­ses of suche as thinke to catche vs as it were in a pitfall by their craftinesse. God then will prouide in suche wise, as he knoweth to bee profitable for vs. And furthemore there is nothing spoken heere, which wee finde not daily by experience. For if the children of God bee at anye time deceyued: they knowe that if God hilde them not vnder his protection, to saue them from the snares and ginnes of suche as seeke nothing but to wynde aboute them, they should bee ouertaken at euery blowe, not on­ly in some small things, but also in all their whole life: we see this well inough. So then, seeing wee haue suche a proofe of this doctrine, we ought to be the better confir­med thereby. As howe? VVhen any man hath an eye to him selfe: wee haue skill inough to say, that there is no­thing but naughtinesse in the worlde, so as a man can not tell whome he may trust. On whiche side so euer a man turneth himselfe, hee is in daunger to be deceiued: we be come to such a confusion, as there is no faithe nor trusti­nesse, nother in kinsfolke, nor in friendes. VVell then, sith that euerye man maketh suche complaint, if wee bee not beguiled, let vs marke well how it is God that defendeth vs. For it is likely that wee should bee beguiled at euerie blowe: and what would become of vs then, if God should not remedie it? Therefore let euery man acknowledge that he is preserued by the hand of God, and that it is not without cause that God hath auouched it to be his office, to make the deuises of the wicked to vanish away, to the ende they should not execute their attemptes. True it is that although God giueth the wicked men strength too execute their deuices: yet hee is well able to preuent all their practizes, and too ouerthrowe them euerychone: for (as hee sayth anone after) hee ouertaketh the wyse in their owne wylynesse. Sometimes God blyndeth them that weene them selues too bee verye suttle and cun­ning, so as hee maketh them to bee naked. Lo heere one waye whiche hee hath to saue those that are his. But al­beit that hee let the wicked men runne vpon the brydle, albeit that they haue manye deuises, and albeit that it seeme impossible that wee should by any meanes escape their handes: yet notwythstanding euen when GOD shall haue gyuen them suche libertie, a manne shall see in the ende, that all this geere shall vanishe awaye, and that when they bee euen at the pointe too set all their practizes abroche, and too saye, wee see what wee haue too doe, yee see howe wee muste proceede: euen then all their deuises shall washe away. Therefore when they shall haue set all thinges in a readinesse, and when they shall haue concluded vppon their matters, so as there is no likelyhoode but their deuises shall come too effecte: God will mocke them, and a man woulde wonder too see howe all thinges shall fall out cleane contrarie too [Page 99] that whiche they imagined. True it is that we shall not perceiue howe this is doone: and that is, to the intent we should knowe howe God worketh after a wonderfull fa­shion, and therefore that his gracious goodnesse muste needes appeere the better thereby towardes vs. So then let vs marke well what is sayde heere in effecte: namely that God suffreth the wicked to haue store of wiles and suttle deuises, so as it maye seeme that they shall vtterly ouerthrowe the whole Church: or else that if they go a­bout to oppresse some one man, or two, or three, it is like­ly 10 that they can not by any meanes bee resisted. VVhat is to bee doone in this cace? VVee must flee to our God to say, well Lord, it is true we see our enemies haue store of guyles: if the matter come to incountering with them by suttle shiftes and pollicies, wee shall bee farre ouer­matched, and vtterly vndoone. But what for that? Now commeth thy turne to dashe al their deuises, and to make them flee awaye in the ayre, so as they maye not haue any power in their hande to put them in execution. Beholde howe wee muste haue recourse vnto God, and sticke to 20 the promises whiche hee hath made vs heere. Therefore when God shall haue suffred the wicked sorte to debate what they liste in their myndes, and to vndertake this or that: he is able to holde their handes tyed welinough. It maye bee that hee will giue them leaue to raunge farre inoughe: but yet therewithall when it commeth too the poynte of accomplishing the thing whiche they had de­bated, they shall bee disappoynted, and their handes shall bee tyed: and when they beleeue that they haue all thin­ges at commaundemente, they shall bee destitute of all 30 counsell and aduisement, yea and of all force and power, for so muche as God hath prouided for the matter after an incomprehensible maner. Thus muche as concerning this strayne. But Eliphas proceedeth yet further, saying, that God ouertaketh the wyse in theyr owne wylynesse, and that the determination of the wycked is defeated, yea euen in suche wyse as they stumble in the open lyghte, as in the darke, and grope aboute them at noone dayes as in the nyghte. Heere Eliphas not onely declareth that God will not suffer the wicked to accomplyshe that whiche they had 40 conceyued in their heartes: but also addeth, that God ouertaketh them in their owne wyles, and in suche wyse ouerthwarteth their deuises, as they bee berefte of their wittes, and wote no more what too doe than little babes, so as their practizes become altogither laughingstockes. But wee muste marke well these two thinges. For (as I haue sayde heeretofore) if wee see that God disappoynte not oure enemies of their pollicies, and that on oure side wee haue no greate aduice, so as by all lykelyhoode wee shall not misse too bee oppressed: yee shall see vs ouer­taken 50 with dispayre, bycause that too oure seeming, if God meant too ayde vs, hee woulde put forthe himselfe, and not make so long tarying. Therefore if hee make de­lay, we are astonied and afraide. But it is meete that wee should be pacient, though God resist not the wicked when they confederate themselues in suche wise againste vs, but rather giueth them leaue too debate vpon the mat­ter. And wherefore? For hee will come in due time too deliuer vs out of their handes, notwithstanding that they beleeue certeinly to bring their attemptes aboute to oure 60 vtter ouerthrowe. And yet neuerthelesse sometymes God tarrieth not so long, but pittieth ou [...]e feeblenesse: and when hee seeth vs in daunger too bee shaken, he pre­uenteth the matter, and maketh hast to succour vs. And howe is that? Beholde, oure enemies are ouersuttle and polytike, and moreouer they bee so practyzed as a man woulde suppose that all the suttle shiftes of the whole worlde hadde passed throughe their handes: and good cause haue wee too bee afrayde, when wee see they haue made tryall of suche manner of pollycies. But what for that? God is able too sotte them in suche sorte, as they shall become as beastes: that whereas they were thought to haue bene as handesome men as coulde bee, they become like little babes, in so muche that it is a wonder too see them consulte of thinges, wherein there is neyther ryme nor reason as they say. And howe com­meth this too passe, GOD can well skill howe too sende them the spirite of drunkennesse, so as they shall stagger and reele without drinking anye drop of wyne, according as hee declareth by his Prophetes. Lyke as hee is the gyuer of witte and discretion too suche as are filie Idiotes: so contrariwyse hee knoweth howe too blynde the vnderstanding of suche as thinke them selues too see farre afore them, in so muche that euen at hyghe noonetide they doe nothing but grope lyke poore silye blinde soules. VVe see then what Eliphas ment to shewe heere. And this doctrine extendeth it selfe verye farre. For thereby we be taught, that when we see our enemies practize all that is possible againste vs: wee may set light by them, assuring ourselues that oure God will make all their attemptes vayne, according as wee see howe the Prophete Esaye speaketh of them in two sentences. Goe youre waye (sayeth hee) take counsell togyther: yet shall it come too nothing. And why? The Lorde will disappoynt it euerywhit. Go your way (sayth he) to make your great deliberations, gather your selues togyther, and yet muste all of it be disappointed. And why so? for God holdeth his counsell in heauen, and will make all your naughtinesse and suttleties too bee turned backe, yee shall winne nothing againste him. Beholde also the gret force that was prepared against the Citie of Hierusalem: the poore king Ezechias is come to vtter extremitie, in so much that he made no countenaunce to withstande his enemie, but when he sawe himselfe vnable to match him, he mynded to purchase peace for money, and therevpon spoyled himselfe of all his substance, and was contented that the temple of God should be fleeced, so as there was not left the value of one dodkin in the Citie of Hierusa­lem, and his palace was quite emptie of all riches. Behold here a poore king, who refuseth not to paye what ran­some soeuer a man would aske, so he might scape from the Lyons mouth. It was verye likely then that they shoulde haue bene vtterly vndone. But herevpon God sendeth his prophet, who mocketh his enemies, Go to, lay your heads togither, and deuise yee what yee can, yet shall yee bring none of your enterprises to passe. And whyso? for the lord setteth himselfe against all your practizes, to maineteyne his people and his Churche. Thus you see why I haue sayde, that it behoueth vs to take heede that wee put this lesson in vre. Therefore when wee bee come to the point that wee knowe not whither there be any way out for vs or no, yea euen that it seemeth we be vtterly vndoone al­readie: [Page 101] let vs flee to the goodnesse of God, who will easily finde meanes vnknowne to vs. But aboue all things, when soeuer we see that the wicked persecute vs for the quarel of the Gospell, let vs not doubt at all but God will vtter his power after a speciall maner in that behalfe. Like as in these dayes it is true that Gods enemies are full ynoughe of suttle deuises: and they haue a mayster (that it is to wit the diuell) which hath his shoppe well furnished with such stuffe. If the Pope and all his adherents haue not wyles ynow in them, the diuell will forge ynow for them. And 10 still we see that all the mischeeuous practizes that can be, are on their side: we see how those whom men thinke to be of greatest skill, are there kept in wages to blaspheme God, to slaunder the doctrine of truthe, and to make vs be hated of all the worlde: and finally they buy and sell vs on all sides, to the intent wee should come to vtter decay. VVhen all these things aforesayd come before our eyes: what haue we else to do, but to wayte with pacience, spe­cially seing we be sure that God can well tell how to hold their hande fast tyed, and that when they haue sought all 20 the corners of their wits, and prolled aboute the whole earthe, yea and mounted aboue the clouds, God will not suffer them to put any thing in execution, and further­more that hee is well able to make those men dullardes, which take themselues to be very politike and wise men: I say he will make them so dull, as that euen the little chil­dren shall laugh at their beastlinesse, according as we see in verye deede. For if wee marke how Gods truth is in­countred now adayes by these clawebackes and by all the Popes vpholders, we shall see them so besotted, as it were 30 not likely that men could come to such doltishnesse. Spe­cially if a man marke those which weene themselues to be cunningest: it should seeme that they be confederate with vs, and that wee haue giuen them wages to mocke Anti­christ their mayster: they would faine pleasure him, and they disgrace him more and more. And for proofe hereof, if a man reade their bookes, he will say they speake in fa­uour of vs: and for my part I knowe it to be so. VVhere­of commeth this then? no doubt but God accomplisheth that thing in them which is spoken heere, and I knowe it 40 manifestly. So then seing that God sheweth in very deed, how the thing which he hath spoken here is not in vaine: Let vs learne to stay ourselues vpon him, not douting but he is able to ouerthrow al the practises and deuises of such as take themselues to be the cunningest, and that hee will make them to grope about them at hygh noone, as if they were blindfolded in the darke. And hee sayeth expresly, That God ouertaketh the wyse in theyr wylynesse. VVhen Eliphas vseth this worde wyse: hee doth it after the ma­ner of men, who glorifie themselues in that behalfe. VVis­dome 50 is the singular gift of God, and a good and cōmen­dable thing: and in good sooth from whence cōmeth it but from the holy Ghost, who is the fountaine and welspring thereof according also as the holie scripture sheweth vs? And wee our selues also do knowe it to be so, if we be not to to vnthankfull. Seing then that wisdome is so excellent a thing, can it be condemned? It is certein that all the wit­tinesse and wylynesse whiche wee see in the wicked and in the enemies of God, deserueth not to be called wisdome. But what? For as muche as they boaste of it, and are ta­ken 60 to bee so to the worldwarde: Eliphas vseth the same worde, according also as it is ouercommon to say, behold yonder goes a wyse man. And what is ment by this wyse man? In effect a very diuelish creature. For if a man will bee taken for a wyse man: hee must haue no loyaltie, no faythfulnesse, no vpright dealing, no conscience in him: hee must bee able to mocke the whole world, he must be able to aduaunce himselfe, hee must haue many fayre co­lours to beguile and deceiue men withall. O this is a man full of wisdome: and yet in the meane while he shall haue nothing in him but fraude and naughtinesse, hee shall haue nothing in him but hypocrysie and dissimulation. And if a man bee mynded to walke in simplicitie and vp­rightnesse, and meneth not to do any man wrong: tush he shall be counted a dolt and an idiot, yea and although hee haue witte ynough in him, and that euen the wicked men themselues are inforced to confesse it, in so much as they are faine to say, yee see how such as man is wise ynough if he listed to put foorth himselfe: but he is to carelesse and passeth for nothing but to welter in his owne ease with­out putting of himselfe in hazard. Behold howe the world iudgeth of him. And why so? Bycause that suche a one giueth not himselfe to craftinesse and snatching as other men do. So then, forsomuch as the world hath this worde wisdome in his mouth and vnhaloweth it, (for it is a holie thing howbeit fasly abused): yee see why Eliphas sayeth, verie well, let vs put the cace that these wyles were wis­dome in deed, as they be termed, and as they be common­ly taken to bee, howbeeit that they are not so, but I wyll graunt them that title: yet notwythstanding God know­eth well ynough howe to disappoint them in their owne naughtinesse. For here it is shewed, that the sayd wisdome whereof the wicked vaunte them selues, is not worthye of so honorable a title. And wherfore? for when al is said, it is but wylinesse. Thus yee see what we haue to marke in this text. But nowe must we receiue warning to below­ly, when we see God put himselfe heere as principall par­tie against all such as practyze any euill against their ney­bours, and seeke to winde about them by suttletie. VVhen wee see how God setteth himself against them in that be­halfe, and sheweth himselfe, to bee the aduersarie partie: I pray you ought we not to haue good hold of our selues, notwithstanding that wee bee tempted to vse crafte and suttletie, and therewithall haue witte inough to bring our matters about? As for example, it maye oftentimes hap­pen, that God putteth good men into our handes, whome wee may beguile and leade about by the noze as the pro­uerb sayth: verie well, when such occasions are offered, wee ought to haue good stay, considering howe God say­eth, If yee vse deceyte and guyle, you make not warre againste men, [but against mee.] True it is that you maye easily beguyle a sillie soule: but [in verie deede] your le­ueling is at me, therefore I will step before you, and shewe you how it is mine office to dash and disappoint al the vn­gracious practizes that wicked folke take in hand. So then brag as much as you list of your owne wisdome, for I will put you to confusion, and euerye man shall laugh you to skorne. And wherefore? Bycause your enterpryses are against me, and yee beare your selues in hande that ye bee able to compasse all things by your policies and wiles: but you shall fynde howe there is no wisedome but in mee. furthermore aboue all, when the case standeth vpon wal­king [Page 101] before God: let vs looke that we rid and clenze our­selues from all hypocrisie: for the woorst wylinesse in the whole world, is when men woulde beguyle God not that they say they will doo it, nor that they vse any suche language, but so it is that they haue it printed in their hart. And it is not without cause that the Prophet Esaye sayeth. VVo be to you that dig caues vnder the earth, as who should say yee could hyde your selues in them: from whome? euen from God himselfe. And this is ouerryfe now adayes. VVhat is to bee seene in all the worlde? for 10 first of al what is it that men doo thinke concerning God? There is not that man which thinketh not himselfe suttle ynough to scape out of his hande. And this is the verye cause why the wicked and the despizers of God do run at royot, and beare themselues in hande how it is but a beastlinesse for vs to be afrayd of the iudgemēt to come. VVhen they see vs stande vpon the same, that is to wit, when they see vs exhort the people too feare the wrathe and vengeance of God, and [shew them] how it maye bee prepared for vs, they make a mocke at it, saying: O 20 see how these fellowes turmoyle themselues in vayne: but yet let vs not cease to make lustie cheere: if we must needes come before God, well then the tyme is woorth the monie. Beholde the diuelish blasphemies whiche a man shall heare: and although they passe not out of theyr mouthes, yet are their harts full fraught with them. To be short, we see vngodlinesse too be so vnreasonable and outrageous in these dayes, as it may well be sayde that men do make their reckening to prouoke God to anger. Let vs lerne therfore on our side to walke in such single­hartednesse, 30 as God may not be compelled to lift vp hys hand, to execute his dreadfull power wherof mention is made heere: that is to wit, that we perish not, ne be ouer­taken in our owne wylinesse. Thus we see what we haue to mark in this sentence. And consequently it is sayd, that God delyuereth from the sworde and from the hande of them that are too myghtie, and that hee whiche is afflicted shall haue hope hereafter, and that the mouth of wickednesse shall bee stop­ped. This is added further for the comfort of Gods chil­dren. For what else is our state in this worlde than a tor­menting 40 with many greefs, and a troubling with manye anguisshes and anoyances? VVe are then in a continuall battell. True it is that God spareth vs now and then, as I haue sayd heretofore, bycause he seeth how we are weake and that if he should gyue the bridle looce to Satan, and his mates, we should be deuoured at the first chop. VVell then, our Lord keepeth vs as it were brooded vnder hys wings, and yet doth he suffer vs to be vexed and troubled and to haue many hartsores giuen vs. And wherefore. To the intent we should be prouoked to desire his help, and 50 also to the intent we should learne to take heede to our­selues, that we be not surprised by Satan: for there is no other cause of our decay but this negligence, whiche is, that we flee not vnto God in such wise as we bee prouo­ked to call vpon him. Lo after what maner all of vs must be in this world that is to wit, we must be afflicted. And in very deede, the word that signifieth Poore or oppres­sed in thys place, signifyeth also well humbled or brought low. And why so? Bycause that pouertie is the true schole­mistresse to bring men to meeldnesse that they may not 60 be to highmynded in themselues, nor haue the sayd ouer­hardinesse and spirituall drunkennesse too aduenture too farre. But that they may walke according to their measu­re, assuring themselues that if God did not succour them euerie minute of an houre, they shoulde bee vtterly vn­done. Thus yee see (I say) how Gods children must bee fayne to bee beset rounde about with many afflictions in this world, if they purpose to be partakers of Gods king­dome hereafter. But we see little in this cace. For rich mē are commonly puffed vp with statelinesse, and so daze­led in their pompes and pleasures, as it is a verye harde matter to make them humble. True it is that whensoeuer it pleaseth God, hee can saue the ryche and great ones as well as the poorest and moste despyzed. But that is by brydling them, and by laying such afflictions vpon them, as they may bee poore, I meane euen in the midst of their ryches, and that they may know howe their state is mise­rable, and thereby be constreined to seeke God, and too hang wholly vpon him. Thus yee see in what plight God setteth vs at the first. But afterwarde it is sayde that hee plucketh vs backe from the sword, and that he deliuereth vs from the throte and from the hand of him that is ouer­mightie. At a woord, it is not Gods will that his faithfull ones should be mainteined by ordinarie meanes, nor that they should alwayes haue armies in a redinesse to reuenge themselues when they bee assayled by their enimies, nor that they shoulde haue great fortifications, nor that they should bee strongly alyed, and such other things: no, they shalbe vnprouided of all such geere as to the worldward: or else if they haue them, it shall not be to barre their eni­mies from beeing to strong and to mightie for them, so as they should not bee able to stande againste them by that meanes. VVee see then that wee must not bee mainteined by worldly meanes. But whensoeuer we bee hemmed in by such as are myghtier than wee, which seeke nothyng else but to ouerwhelme vs: if we be rescowed from them, it is to the end we should know, how it is God that defē ­deth vs, and which preserueth vs vnder his protection, & that wee bee as it were brooded vnder his wings in such sort as he suffereth not the wicked to worke their malice vpon vs as they fayne would, and as they be readie to do, were it not that they be letted from aboue. Thus yee see what we haue to marke. And in deede wee see a sufficient cleere mirrour of it in these dayes. For howe goeth the worlde with vs? It seemeth that Gods enimies who are starke mad at his Churche, shoulde eate vs vp wyth one grayne of Salte as the prouerb sayth. If a man make com­parison of power, alas what power is there on our syde? VVee are as one little flocke of sheepe, and they are not only one heard of woolues, but as an infinite number of woolues. The whole world is full of such as could fynd in their hearts to eate the verie bowels of vs. And they are not satisfyed with putting of vs to single death: but there is suche crueltie among them, as a man may well perceiue it to be altogither hellish. Seing then that the power is so great, I meane of them whiche seeke nothing but to de­stroye vs and to make cleane riddance of vs: and yet ne­uerthelesse that wee continue styll [for all that they can do:] if it be our chaunce to liue but one day, yet is it wel seene thereby, that God executeth his office whiche is spoken of here, that is to wit, that he deliuereth him that is oppressed, out of the hand of him that is ouermightie. [Page 102] VVe see then howe we ought to be the better confirmed to trust in God, that as he hath begonne so hee will con­tinue to the ende, and that if his poore Church be threa­tened or conspyred against, so as shee seemeth to be alre­dy as good as half oppressed: yet notwithstanding he both can and will remedie all things. And why so? for he hath sayde it, and he hath not forgotten his cunning, he know­eth the meanes, howebeit that they be vnknown vnto vs. Therefore let vs tarie his leysure paciently. And in con­clusion he sayth: That there shal be hope for the afflicted for 10 heereafter, and the mouth of wickednesse shall bee stopped. Here is declared vnto vs for what purpose al that we haue herd hitherto hath bin spoken: that is to wit, to the intent we should learn to trust in God: for that is a verie hard mat­ter to doe. True it is that euerie man will protest that he trusteth in God: but this trusting importeth much more than we can tell how to vtter: in so much that euen they whiche shall haue studied this lesson all their lyfe long, shall haue profited wel, if they haue learned but half of it: that is to wit, to bee throughly persuaded that God wyll 20 not forsake them. VVhen this poynt (I say) is well settled in our heartes, it will bee a great forwardnesse for all our lyfe after. And it is expresly sayde, The hope for heereafter. And why so? for we must hope against hope: that is too say, if we mynde to sh [...]we that wee trust in God in good earnest, there must be no likelihod of hope to the world­ward, for vs to trust vnto, but death must hem vs in on all sides, and we must be so ouercast with darknesse in that re spect, as there may not be one spark of light to comforte vs. To bee short, wee must haue nothing left vs saue only 30 the promis that God hath made vs, saying, I will be your Sauiour, when as notwithstanding he semeth there with­all to turne his backe vpon vs, and that he hath shaken vs off, yea and that he euen fauoreth our enemies, and that he putteth the cudgell into their hande to strike vs with, and is altogither against vs. I say when all this be tydeth, yet neuerthelesse must we trust continually in him. Thus yee see why it is saide, that there is hope for hereafter for the oppressed. As if Eliphas shuld say, VVhen Gods chil­dren become to the last cast: so as they wote not any more 40 which way to turne them, that there is no waye for them to escape: yet let them not cease too hope that God will shewe himselfe to be their father and Sauiour, and that he will neuer fayle them, conditionally that they rest them­selues vpon the sayde promis that there shall be hope for hereafter for the oppressed, and that they cease not too haue an eye to the lyfe that is prepared for them, though they see death before their eyes. Lo howe wee ought to practyze this doctrine. Moreouer though our enemies be not confounded at the first dash: yet will God work in 50 suche wise as shame shall light vpon them spyght of their teeth. And this is it that is ment by this saying: That the mouth of wickednesse shalbe stopped, which is asmuch to say, as the wicked shall not know how to reply against Gods iudgemēt. On our part it behoueth vs to haue our mouth open to glorifye God. For we must not resemble the wie­ked, who being confounded cease neuer a whit the more to blaspheme God and to grynde their teethe at him, al­though they haue not what to reply against him. And this is the same saying which closeth vp the hundreth and se­uenth Psalme, where Gods prouidence is spoken of. For there it is said, that after God had punished the inhabiters of the lande for their sinnes, so as one sort of them were vexed with warre or sickenesse, and another sort suffered much inconuenience bothe by Sea and by lande: when he commeth to the deliuering of them, from all their mi­series, the good men haue whereof to glorifie him, and therewithall the mouth of wickednesse is stopped, that is to say, although the wicked dooers desyre nothing but to mocke God, and to cast out skoffs against him: yet must they be shet vp, and they may not knowe what to say, but be vtterly confounded for shame. By the report of this, we knowe what Gods prouidence is in gouerning things heere beneath. And when we see his iudgements so mani­fest, let vs learne to glorifie his holie name, and therwith­all let vs flee vnto him in all oure aduersities: and when he shall haue succoured vs, let vs render thanks vnto him accordingly. Now let vs cast downe ourselues before the presence of our good God with acknowledgement of our faults, praying him to voutsafe to make vs perceiue them better than wee haue done, to the intent that we knowing how vnworthie we are to be helped at his hande, may be so much the willinger to resorte vnto him for succour, folowing the way which he sheweth vs: that is to wit, that wee may come to our Lord Iesus Christ to finde grace by his meanes before the heauenly throne: and that we may come thither displeased with ourselues for our sinnes, be­seeching him to clenze vs from them, to the intente that nothing may hinder vs of our resorting vnto him, and of the obteining of all our requests, according as he shal per­ceiue to bee expedient for vs. That it maye please him to graunt this grace, not onely vnto vs but also to all people and Nations of the earth, bringing backe all poore igno­rant soules from the miserable bondage of error and dark­nesse, to the right waye of saluation, for the doing where­of it maye please him to rayse vp true and faythfull mini­sters of his worde, that seeke not their owne profite and vaineglorie, but only the aduauncement of his holyname▪ and the welfare of his flocke: and contrariwise roote out all sectes, errours and heresies, which are seeds of trouble and diuision among his people, to the end we may liue in good brotherly concord, &c.

The .xxj. Sermon, which is the fifth vpon the fifth Chapter.

[Page 103] HEretofore Eliphas hath declared what the power of God is, that wee myght be in the better rea­dinesse too receiue the doctrine which hee addeth. For wee see what the cause is why we be not so teachable as were requisite, namely, bycause wee knowe not what the maiestie of God is, that [...]stande in awe of it. Therefore wee haue neede to shewe, 10 howe God gouerneth the world, and to consider his infi­nite rightuousnesse, power, and wisedome. Nowe if the wicked bee confounded bycause God sheweth himselfe against them, and so haue their mouthes stopped: what muste become of vs? for God muste not constreine vs to doe him honour: it is inough that▪ he giueth vs occasion, and that hee sheweth howe there is iust cause for vs to do it, and wee must come to it of our own good accord. So then, let vs beare in mynd what hath bene declared here­tofore: namely, that when Gods iudgements are layde 20 afore vs, it is no matter to laught at, nor to dalie with, but it behoueth all creatures to tremble at them. And now it is sayd, that the man is blissed whome God chastiseth, and ther­fore that wee must not refuse the corrections of the Almightie. If a man shoulde tell vs that God doeth men no wrong when he becommeth their iudge and vseth great seueri­tie and rigour towardes them: verely this ought to touch vs neare inough: but yet wee would bee so astonished at this doctrine, as if a man had giuen vs a knocke on the heade with a beetle. VVhat is to bee done then? There 30 must some sweetenesse bee mingled with it, that we may take some taste of that which shall bee sayde vnto vs, assu­ring our selues that it is profitable to oure saluation. So then, after that Eliphas hath set forth Gods iudgementes in generall, to dispose vs to feare him with all humilitie: nowe hee sheweth that God will bee louing vnto vs how so euer the world goe: and specially that when he chasti­zeth vs, he neuer vseth such sharpnesse towardes vs, but he will make vs feele his goodnesse and mercie therewithal, to the intent wee should approche vnto him, and not bee 40 dismayed like those that are afrayde to bee confounded. God then meaneth not that his Maiestie shoulde bee so dreadfull to vs: but his meaning is to drawe vs vnto him, to the ende wee should loue him, not only when he doth vs good, but also euen when he chastizeth vs for our sin­nes. Thus wee see in effect what we haue to gather vpon this sentence. But it shoulde seeme that this sentence is contrarie to that which is written [else where] in the ho­lie Scripture: which is, that all the miseries and aduersities which wee suffer in this earthly life, proceede of sinne, 50 and consequently Gods curse. Howe can these things a­gree, that wee should be blissed when God chastizeth vs, and yet neuerthelesse that al the miseries which come vn­to vs from his hand, are as many signes of his displeasure, and that wee haue off ended him, and that hee curseth vs? For whence come our happinesse and our ioy, but from God? And on the contrarie part, when God is against vs, wee see oure life is cursed. Againe when wee feele that God is angrie with vs by his punishing of vs, it shoulde seeme there is small blissednesse in that. But wee haue to 60 marke heere, howe Eliphas hath an eye to the intent and ende whereat God ameth when he chastizeth men. True it is that God doth vs well to vnderstand, that he abhor­reth sinne, and in verie deede the order which he appoin­ted at the making of the worlde, is troubled when hee handleth vs not like a father. Yee see then how all the ad­uersities of this life shewe vs some signe of Gods curse, to the ende that thereby wee shoulde vnderstande, that sinne displeaseth him, and that hee hateth and abhorreth it, and can not beare with it, bycause hee is the fountayne of all rightuousnesse. But yet for all this, after that God hath so declared the hatred which hee beareth against sin: he will also haue vs to perceiue how hee draweth, exhor­teth, and summoneth vs to repentance. And so, doth God scourge vs? It is a token then that he is loth wee should perishe, and that hee dothe rather prouoke vs to returne vnto him. For corrections are recordes that God is rea­die too receiue vs too mercie, if wee acknowledge oure faultes and aske him sorgiuenesse vnfeynedly. Seeing the cace standeth so, wee muste not thinke it straunge that Eliphas shoulde saye, that the man is happye whome God chastyzeth. But wee must beare in mynde the two points that I haue touched, whereof the one is, that so soone as any aduersitie befalleth vs, the wrath of God must come before our eyes, so as wee may vnderstand that he cannot awaye with sinne: and therevpon wee must consider the rigour of his iustice, so as wee may bee heartely sorie that wee haue offended. Beholde at what poynte wee oughte to beginne. And there withall also let vs moreouer take holde of Gods goodnesse, in that hee suffereth vs not to runne into destruction without drawing of vs home again to himselfe, and in that his meaning is to bring vs backe so often as he scourgeth vs. Thus yee see what wee haue to conceyue in all our afflictions. But there remayneth yet one harde poynte: for in the meane season wee see howe afflictions lyght vpon all men without exception. God chastizeth those to whome hee is mynded to shewe mer­cie: and wee see also that hee punisheth the castawayes, and yet shall the same turne to their greater damnation. VVhat auayled all the roddes that Pharao felt, sauing that they made him the more vnexcusable, bycause hee con­tinued stubborne and vnable too bee amended, agaynste God euen to his ende? For as muche then as God scour­geth bothe good and bad, and wee see by experience that afflictions are as fyre to kindle Gods wrath more and more againste the castawayes: it followeth therevpon, that God chastizeth many folkes which are not reckened to bee happie therefore. And herevpon it behoueth vs to note, that Eliphas speaketh heere▪ but of those whome God chastizeth as his children to their profite, as hee de­clareth by that which followeth, saying, that God byndeth vp the woundes which hee hath made, swadling them, and laying playsters too them, and making them whole. Yee see then howe Eliphas restreyneth this sentence to those in whome God maketh his chastizementes too turne too true amendment. But this sentence will bee somewhat with the darkest, if it bee not layde foorthe somewhat more at large, that yee may haue a sure and cleere resolu­lion of it. Let vs marke howe God worketh towarde the castawayes. True it is that hee exhorteth all men to re­pentance when he chastizeth them (as I haue said already) and it is all one as if hee should wake them vppe and say▪ [Page 104] knowe your faultes, and continue no longer in them, but returne vnto mee, and I am readie to shewe you mercie. But yet for all that, it is well knowne that the sayde cha­stisements profit not all men, and also that hee giueth not al men the grace to return vnto him. For it is not inough for God to strike vs with his hande, excepte hee touch vs within also by his holy spirit. If God soften not the hard­nesse of oure heartes, it will fall out with vs as it did wyth Pharao. For men are like vnto stithies or Anuilds: the bea­ting vpon them is not able to change their nature, for we 10 see how they beate backe the blowes againe. Euen so then vntill God haue touched vs to the quicke within, it is cer­teine that wee shall do nothing but kicke against him and gather rankour more and more: and whensoeuer he cha­stiseth vs, we shall gnash our teeth at him, and we shall doe nothing else but storme at him. And in good soothe the wickednesse of men is so mischeuous, so headstrong, and so desperate, that the more that God chastiseth them, the more do they spue out their blasphemies, and shew them­selues to be vtterly past amendment, so as there is no way 20 to bring them vnto reason. Let vs learne then, that till God haue touched vs with his holy spirit, it is vnpossible that his chastisements should serue to bring vs back to re­pentance, but rather they shall make vs to wex worse and worse. Yet can it not be sayde that God is not rightuous in so doing. And why so? for therby men are conuinced, in so much as if God hild them not at a bay in that sort by punishing their sinnes, they might pleade ignorance, that they neuer wist of it, and that they ouershot themselues bicause God had not prouoked them too acknowledge 30 their faults. But when they haue felt the hande of God, so as they haue beene fayne to perceiue his iudgementes spyte of their teethe, and haue beene as it were summo­ned, and yet notwithstanding haue not onely gone on­warde from euill to woorse, but also bene puffed vp with open and manifest rebellion against God: Hereby we see, that in effecte they haue their mouth stopped, and that they haue not any more to say for themselues. Ye see then howe God sheweth his iustice as often as hee punisheth men, notwithstanding that the same be not found to be a 40 correction to their amendment. Furthermore, when God chastiseth the castawayes, it is all one as if he should out of hand begin to shew his wrath vpon them, and that the fire of it were already kindled. True it is that they are not vt­terly consumed for the present time, howbeit they are to­kens of the horrible vengeance that is prepared for them at the latter day. Yee see then that many men are touched with Gods hande, whiche notwithstanding are accursed, For they begin their hell alreadie in this world, according as we haue examples in all such as amende not their wic­ked 50 life when God sendeth afflictions vpon them, but a man shall see them take a corner and stande barking like dogges, and though they be able to do no more, yet cease they not to shewe a continuall woodnesse. Or else they are like restie iades as comparison is made in the .xxxij. Psalme: or finally they are altogither ouersotted, so as they knowe not their owne harme, I meane, as to consider the hande that striketh, as the Prophet sayth: They will crye alas, and they shall feele the blowes. But what for that? they thinke neuer the more vpon Gods hand, ney­ther 60 knowe they howe it is he that visiteth them. VVee see then before oure eyes, that many men are the more vnhappie for beeing chastised at Gods hande, bycause they profite not in his schoole, nor yet take any good by his corrections. But heere is mention made precisely of those whome God chastiseth by touching them with his holie spirite. Therefore let vs assure our selues, that when God maketh vs to feele his hande, so as we are humbled vnder the same: hee doth vs a speciall good turne, and it is a priuiledge which hee giueth to none but to his owne chyldren. VVhen wee feele the corrections whiche hee sendeth vs, and moreouer are taught to mislyke of oure selues for our offences, to syghe and grone for them be­fore him, and to flee to his mercie for refuge: I say, when wee haue such a feeling of Gods chastisementes: it is a token that hee hath wrought in our heartes by his spirite, For it is too hygh a poynte of wisedome to growe in the mynde of man: it muste proceede of the free goodnesse of our God: the holie Ghost must first haue softened the sayde curssed hardnesse and stubbornesse wherevnto wee are inclyned of nature. Let vs vnderstande then that this present text is spoken precisely of Gods children, who are not stubborne agaynste his hande, but are ouermaystred and tamed by the holie Ghoste, to the intent they should not striue agaynst the afflictions which hee sendeth vnto them. But yet will this saying seeme straunge after the opinion of the fleshe. VVhy so? VVhatsoeuer inconue­niences fall out otherwise than wee would haue them, we terme them Aduersities. VVhen wee indure any hunger, thirste, colde, or heate, wee say that euery one of these is an aduersitie. VVhy so? for wee would fayne haue oure owne appetites and desires. And in good soothe this ma­ner of speaking (to say that the mishapes which God sen­deth vpon vs are aduersities, that is to say things againste vs) is not without reason. Neuerthelesse we must vnder­stande the ende of them: namely that Gods scourging of vs is bycause of our sinnes And therefore let vs not bee beguyled by flattering of our selues. Furthermore I haue alreadie tolde you, not onely that it is requisite for vs to consider, that Gods scourging of vs is bycause hee hateth sinne, and that his summoning of vs before him, is to make vs feele him to be our iudge: but also that he had need to reach out his armes vnto vs, and to shew vs that he is redy to be at one with vs when so euer wee shall come to him with true repentance. So then wee perceyue, that they whome God chastyzeth are happie, notwithstanding that we shunne aduersitie as much as we possibly can. Also we shall neuer consent to this doctrine to receyue it with our hart: vntill fayth haue made vs to behold the goodnesse that God vseth towardes his seruantes, when he draweth them backe to himselfe. And that we may the better com­prehende this, lette vs marke what becommeth of men when God leaueth them to themselues, and maketh no countenance of clenzing them from their sinnes. Looke vppon a man that is gyuen too all euill: as for exam­ple, lette vs take a despyzer of God: if God lette him alone and seeme not to chastyze him, yee shall see suche a one harden himselfe, and the Dyuell shall carye him still further and further: and therefore it were much bet­ter for him, that he had bin chastized sooner. And so, the greatest mishap that can light vpon vs, is when God suf­fereth vs to welter in our owne wickednesse: for thē must [Page 105] wee needes rotte away in it in the ende. Verely it were greatly to be desired, that men would come vnto God of their owne accord without spurring, and that they would cleaue vnto him without any warning giuen them of their faults, and without any rebuking of them: this (I say) were a thing greatly to be wished, yea and moreouer, that there were no fault in vs, and that we were as Angels, desyring nothing but to yeeld obedience to our maker, and to ho­nour and loue him as our father. But forasmuch as we be so froward, that we cease not to offend god: [and besides 10 that] do play the hypocrites with him, seeking to cōceale our faultes from him: and forasmuch as there is so greate pride in vs, that we would haue God to let vs alone and to vphold vs in our lusts, and fynally would be his iudges rather than he should be ours, considering (I say) howe we be so froward: it standeth God on hand to vse some violēt remedie to draw vs vnto him. For if hee should handle vs altogither by gentlenesse, what would become of it. VVe see this thing partly euen in yong children. For if theyr fathers and mothers chastize them not, they sende them 20 to the gallowes. True it is that they perceyue it not: howbeit experience sheweth it, and we haue commō pro­uerbes of it, that the more that fathers cocker their chil­dren, the more do they marre them: and the mothers do it yet much more: for they be fond in flattering of them, and in the meane whyle do bring them to naught: Herein God sheweth vs as it were small beames of that thing which is much more in himselfe. For if hee should handle vs mildely, wee should be vtterly vndone and past reco­uerie. Therefore he must be fayne to shewe himselfe a fa­ther 30 towards vs, and to be rough with vs, seeing we are of so sturdie a nature, that if he should deale gently with vs, we should take no good by it. Ye see how we may atteyne to the truth of this doctrine, that the mā is happie whome God chastizeth: that is to wit, by considering what oure nature is, namely how it is stubborne, how it is hard to be framed to order, and that if God shoulde neuer chastize vs, it were not for our profit: and therfore that it is nede­full that he should hold vs short, and that he should gyue vs so many lasshes with the whippe, as we should be con­streyned 40 to regard him whither we would or no. Then shall we at length come to conclude, that the man is hap­pie whome God chastizeth: yea verely if he adde the se­cond grace vnto it: that is to wit, if hee make his roddes and his corrections to auayle, and cause the holy Ghoste to worke in such wise in the hart, as a man may no more be hardned to aduaunce himselfe against God, but maye haue the care too thinke vpon his owne sinnes, and bee rightly tamed and humbled. Thus ye see why I sayd that the greatest benefyte which we can haue, is to be correc­ted 50 at Gods hand, in so much that when we haue cast our account too the full, wee shall fynde that the corrections whiche hee sendeth vs, are more for our profite than the bread that we eate. For if we starue for hunger, God wyll haue pitie vpon vs in taking of vs out of this worlde. But if we liue still heere bylowe, and ceasse not to prouoke the wrath of him that sheweth himselfe so good and liberall a father towardes vs: see ye not too shamefull an vnthank­fulnesse? I pray you, had it not bin better that we had bin borne dead, than that we shoulde so prolong our life too 60 our damnation? But if God preuent vs and vse chastize­ments as [preseruatiue] medicines, and tarrie not till the disease be too farre ouergrowen: is it not a great benefite too vs, and such a one as we ought to wish for? So then, as oft and so long as his corrections are hard and bitter too vs, and that our flesh prouoketh vs to impacience and de­spaire, let vs learne to call this lesson to remembraunce, that the man is happie whome God chastizeth, howbeit that our imagination will not say so: for contrarily wee surmize that nothing is better, than to be spared and borne withall. But certeinly although we know by experience, how it is not without cause that the holie Ghost hath vt­tered such a sentence: yet notwithstanding it is not meant thereby, that the corrections which we haue to indure, are not euermore sowre and painefull in themselues, accor­ding as the Apostle sayeth: and God also will haue vs too feele the prickings that put vs to payne. For if we feele no greefe when God correcteth vs, where is our obedient­nesse? And furthermore, how shall we learne to be angrie with our selues for our sinnes? How shall we bee afrayde of Gods iudgements to be tamed aright? Then behoueth it vs to be greeued with the aduersitie whiche God sen­deth vs. Aud although the aduersitie be turned to our be­nefyte, and that God do thereby shew that he loueth vs: yet is it requisite that there be some pricking and payne­fulnesse in it, to the intent wee may perceyue the wrath of God, and be displeased with our selues for our sinnes. But yet heere withall wee muste mount vp higher, and when we haue found how our nature is inclined to all e­uill: let vs confesse ourselues too haue neede that God should vse some sharpe punishment to purge vs withall, as we see phisicions do, who now and then put some kind of poyson in their medicines, after as they see the mala­dies to be great & deeperooted. The Phisicion seeth well ynough how it is too the weakening of a poore man and too the vnstrengethening of his veynes and sinewes: and specially when no gentler meanes wyll serue than letting of bloud, it is euen as muche as too drawe the substance out of a mannes bodye, and yet must [...]e needes vse such violent meanes, too remedie such a maladie: Euen so is God fayne to worke with vs, howbeit that the same bee an extraordinarie maner with him. For when wee say wee bee happie to bee chastised at Gods hande: it must leade vs vnto lowlinesse, seeing that God cannot procure oure saluation, but by shewing himselfe to bee against vs. Is it not to be sayd iustly, that there is a maruellous corrupt­nesse in men, sith God cannot be their Sauioure and fa­ther but by handling them roughly? For his nature is too shewe himselfe gracious and gentle to all his creatures. And he followeth the order which he would keepe as in respect of himselfe: he doth nothing else [...] spred out his goodnesse vpon vs, in such wise as we should be repleni­shed with his grace to be wholly rauishe [...] thereat. But now, if he handle vs gently according to h [...]owne nature and inclination: we are vndone. And therefore he is faine as it were to alter his mind: that is to say, to shew himselfe otherwise towardes vs than hee would be. And what is the cause thereof? Our vnrecouerable naughtinesse. And therefore wee haue good cause heere too bee con­founded with shame, when we see that hee is [...]ayne (as yee would say) to disguise himselfe, if hee intende that we shoulde not perishe. Thus muche as touching thys [Page 106] sentence. Howbeit forasmuchas we cannot well applye this doctrine to our vse, without the adding of that which followeth: let vs ioyne them both togither. It is sayd, Re­fuse not the correction of the Almightie: for be that hath made the wound, bindeth it vp, and layeth conuenient playsters to it, and when hee hathe sent the maladie, hee healeth it. Heere we are exhorted, not to refuze Gods corrections. And the cause thereof is added byandby: that is to witte, bycause God will giue it a good issue. Lo wherein consi­steth the sayde happinesse whereof Eliphas hathe made 10 mention. Let vs learne heere, that when God purposeth to exhort vs to pacience, he not only telleth vs that wee cannot eschew his hand, that wee do but lose time in re­belling against him, that wee must passe that way spyte of our teeth, and that wee cannot withstand necessitie: for that were but the pacience of a Lumbard as they say, whē wee shoulde grynde oure teeth after that manner, and therewithall lift vp our selues against God as much as in vs lyeth, so as wee shoulde not be pacient, but perforce. Therefore if wee wyll be pacient to Godward, we muste 20 be drawen to him after another manner: that is too witte, wee must bee soone comforted as Sainct Paule speaketh in the fiftenth to the Romanes, where hee putteth these two things togither as inseparable: that is to witte, that to the intent wee may haue pacience in all our aduersities, we must haue a tast of Gods goodnesse, we must reioyce of his grace, and we must assure our selues that his scour­ging of vs is for our welfare. And this is the thing that is shewed vs in this streyne: when it is sayd: Refuze not the correction of the almyghtie. For it is hee that is the Sur­gion 30 of all your sores, it is hee that will sende you health of all your diseases. God then sheweth vs heere, howe hys meening is not that mennes submitting of themsel­ues vntoo him should be too say: Seeing wee can none­otherwise do, nedes must God haue the maystrie of vs, for wee cannot exempte ourselues from his iurisdiction. The cace standeth not vppon comming too him so, but our Lorde sayeth: No: but bee yee pacient, humble your selues vnto mee, and take warning by my iudgementes that yee murmure not against mee, ne stomack the mat­ter: 40 or otherwise ye shall bee fayne too bee beaten downe by my hand, yea euen in such wise as yee shall bee vtterly ouerwhelmed. But if ye hūbly acknowledge your faults, and come to me to craue pardon: ye shall feele assuage­ment of your miseries, in suche sorte as yee shall haue cause too yeeld mee thankes, euen in the middes of your greatest troubles. Beholde (say I) what we haue too muze vpon, that wee may haue the true pacience. Seeing then that of our owne nature wee bee stubborne against God, and are angrie with him if he do but touche vs with hys 50 little finger: seeing also that wee haue suche a proude­nesse in vs, as wee thinke that God dothe vs wrong if he chastize vs: Seeyng (I saye) that wee haue these twoo so greate vices: it is a very harde matter too purge vs of them. So muche the more therefore must we mind the lesson that is shewed vs here: that is too witte, that God by scourging vs meeneth to bring vs backe to himselfe, yea euen to our benefite and welfare. Furthermore it behoueth vs to marke well the promisse that is set downe heere: that is to witte, that God will beale the woundes which 60 [...]e hath made. True it is that this healing pertayneth not to all men, but onely to suche as receyue his corrections meekely. And by the way lette vs marke, that God will haue all menne put in minde to returne vnto him, con­sidering the gentlenesse whiche he sheweth them. But what? There are many which taste not the thing that is conteyned heere: and this also is the cause why we see so much impacience, so much murmuring, and so muche blasphemie vsed against God. The corrections light on all through out, but where is the repentance? There is none at all. But we see how it seemeth that men had con­spired to withstand God to the vttermost. VVhy is that? Bycause there are very fewe that conceiue this presente doctrine, or that receyue the sayde promisse to say, Lorde it is thine office too bynde vp the woundes whiche thou hast made, and to heale the sore. And therefore lette vs remember well this lesson, specially seing it is so often re­peted. For it is not onely in this sentence, that the holye Ghoste speaketh so: but also wee see howe it is sayde, the Lorde smiteth vs, and healeth vs againe the third day af­ter: so that if hee haue gyuen vs any stripe with his rodde, we shoulde not therefore imagine that hee will not bee mercifull too vs when wee come vnto him. VVhen suche exhortacions are made vnto vs in the Prophetes, it is all one as if God shoulde say vntoo vs, true it is that I haue scourged you for a while, but I will spredde out my mer­cie vpon you, and that shall bee euerlasting: for as if ye felt any anger or any signe of choler (as in a father that is dis­pleased with his children,) it was not bycause I haue ha­ted you, but bycause I haue bene fayne to make you feele the frute of your sinnes, and to doo you to vnderstande that I hate them: neuerthelesse, in the end ye shall finde that I purpose nothing els but to heale the woundes, and to cure the diseases which I haue sent. True it is that at the first blushe, to our seeming, it is not meete that God shuld take pleasure, to wounde men first, and then too heale them. VVhy rather doth hee not lette vs alone in peace and prosperitie? But I haue alreadye shewed that the woundes which God maketh are as good as medicines to vs. It is then a double grace whiche God graunteth vs heere. The one is that when God scourgeth vs, he procu­reth our welfare by drawing vs to repentance and by pur­ging vs from our sinnes, specially from the sinnes that we know not of. For God is not contented too remedie the inconueniences that are alreadye present: but he conside­reth also that there is muche seede of sicknesse hidden within vs. Therefore he layeth holde on vs aforehande, he redresseth things amisse, and singular is the benefyte that he doth vnto vs when hee seemeth to come agaynste vs with naked sworde, and pretendeth to be angrie wyth vs, and yet notwithstanding sheweth himselfe a Phisiti­on how so euer the world go. Marke this for a speciall poynte. Then followeth the seconde grace which also is well shewed vnto vs: that is to witte, that God bindeth vp the woundes which he hath made, and healeth them. And this is it whiche I haue alledged alreadye out of Sainct Paule, how hee suffereth vs not to be tempted a­boue our power, but giueth a good issue to all our mise­ries. So then although corrections bee profitable, yea and necessarie for vs, and that God is fayne to prouoke vs by diuers meanes to returne vnto hym: yet notwith­standing hee spareth vs, and looketh not altogither what [Page 107] our sinnes, require, but what wee are able to beare. And heere yee see why he sayeth that he will chastize vs with a mans hande, that is too saye hee will not proceede ac­cording too his owne mightie power. For what woulde become of vs, if God should stretch out hys arme against vs? Alas, what creature were able to stande before him? Verely he needeth no more but to shew one angrie loke, and behold all the world should perishe. And though hee doo not so: yet let hym but withdrawe his spirite, and all muste needes decay, as it is sayde in the hundred 10 and fourth Psalme. But he handleth vs gently, and ther­withall also withdraweth his hande when he seeth vs too sore oppressed, and spareth vs when wee bowe vnder the burthen, condicionally that wee bee of a lowly and meeke mynde. For wee knowe how hee telleth vs in his lawe, that if wee fall to sturdinesse against hym, hee will be sturdie towardes vs, as he sayeth also in the eightenth Psalme, I will be stubborne against such as are stubborne. VVee make a fayre hande if we be stout, and stubborne, and furnish against God: let vs not thinke to compasse 20 hym by that meanes. For hee will bee froward wyth the frowarde: that is too say, he will bee ouer terrible when hee seeth men vse such an obstinate malice against hym, and therefore needes must they bee vtterly oppressed. But if wee bee of a meeke minde too submitte our selues too the mightie hande of God: it is certaine that we shall alwayes fynd that thing in him whiche is spoken of here. Then lette vs followe that whiche is shewed vs by the Apostle. Humble your selues (sayeth hee) vnder the mightie hande of God. For who soeuer stoupeth downe 30 with his head, who soeuer boweth his knee before God to honoure him, shall feele his hande ready too releeue him if hee fall. But hee that lifteth himselfe vp againste God, shall be sure to feele Gods hand against hym. De­sire wee to feele Gods hand vnder vs to ayde vs? Then let vs humble our selues. But who soeuer aduaunceth himselfe, hee muste needes rushe againste the hande of God, and feele the thunderclap that shall vtterly ouer­whelme him. And so let vs beare wel in mynd this lesson when it is sayde, Refuse not the correction of the almigh­tie. 40 VVen we shall haue caught hold of Gods goodnesse, so as wee know his fatherly loue: it will serue to sweeten the afflictions whyche otherwise will seeme harshe and sharpe to vs. But in the meane while euery one of vs muste applye thys lesson to his owne vse. For it will bee an easie matter for vs to say, Blissed bee God for chasti­zing men so: and yet in the meane season, when wee ourselues be chastized, we do not prayse hym, but ra­ther grudge against him. Truly we must not deale so with him. But when soeuer we our selues are scourged, let vs 50 receyue the corrections paciently, and let vs our selues take those things for incoragements, which we can skil to giue for comforts vnto others. Let vs vnderstande then how there is not that man of vs, which hath not many vi­ces in him, and that the same are as many diseases, which God cannot heale but by meanes of the afflictiōs which he sendeth vs. True it is that if he listed to vse an absolute power, he could well doo it otherwise: but we speake not now of Gods almightinesse, we treate only of the meane which his will is to keepe towardes vs. For asmuch then as it is Gods wil to hold this said order of remedying our vices by scourging vs: it behoueth euery of vs to study this lesson for himselfe, to the end we may all confesse wyth Dauid, Lord it is to my profite, that thou hast brought me low. Dauid speaketh not there of other men, to say, Lord thou hast done well to chastize such as haue done amisse: but he beginneth at himselfe. And so must we doo. And that is it which the holy Ghost sheweth vs heere, saying, Behold the man is happie whom God chastizeth. And why so? For men cannot abide to be gouerned by God, but they striue against hym and continue always vna­mendable, and therefore it is needefull and profitable for them to be chastized of God. And for asmuch as wee see Gods hand lifted vp now a dayes both generally and se­uerally: we ought to be the more touched with this doc­trine. It is apparant into what enormities the worlde is come: and is it any wonder then, if God shew such rigour? And yet is it certaine that he beareth very much with vs in doing thereof. True it is that a man may see he puni­sheth not the wicked as he doth vs, notwithstanding that they be rebellious and obstinate to the vttermost, and wil not yeeld themselues vnto God for all the warnings that a man can giue them. But what? He summoneth them by all the afflictions which he layeth before their eyes in the persons of other mē, and specially by those which he ma­keth them to feele now and then in their owne persons. And he will condemne them of stubborne wilfulnesse by­cause they continue so rebellious and obstinate. But on our side, let vs pray him that he will not suffer vs too bee so hardened: but that assoone as hee shall shewe vs the signes of his displeasure, he will worke in such wise in vs by his holy spirite, as hee may soften the sayd hardnesse of our harts, that his grace may take place whē he shal haue receiued vs to mercie, according as we haue neede therof, and as we may perceyue if we be not toto ouerblockish.

But let vs fall downe before the face of our good God with aknowlegemēt of our faults, beseching him to make vs so to mislike of thē, as we may desire nothing so much as to returne to him to craue pardon, framing our selues wholly to his good wil, according as hee hath shewed the same to vs in his holy law, to walke al our life long in his feare, And so let vs say, Almightie God, &c.

The .xxij. Sermon, which is the sixt vpon the fifth Chapter.

YEsterday I intreated of the comforte 10 that is set downe heere for all the faith­full when God afflicteth them: whyche is, that their woundes are not deadlye, bicause God wil at length deliuer them from their miseries, for so much as he is the Surgion to cure their stripes. And truly he tempereth them with such measure, as we are not vtterly oppressed, bycause he vpholdeth vs for pitie of the feeblenesse that is in vs. Therefore to be shorte, God by his wonderfull prouidence doth continually cause the issue of our af­flictions 20 to be happie, and ministreth matter of gladnesse vnto vs, considering how it is for our benefit and welfare, as Sainct Paule also speaketh in the eyght to the Ro­manes. And now to confirme the same matter it is sayde, That God will delyuer his chozen from sixe troubles, or daun­gers, and that in the seuenth the euill shall not come at them. Heereby it is signified vnto vs, that God will perchaunce suffer vs to indure many miseries, and when wee be esca­ped out of one, wee shall enter intoo another, and that it may be as a continuall exercise for vs all the time of oure 30 life, so as there shall be no respite for the poore children of God, but that they shall bee tormented now after one fashion and now after another. Yea (which more is) it be­houeth them and it is expedient for them to be so hand­led, bycause of their sinnes: but yet neuerthelesse God gi­ueth their afflictions a good end, notwithstanding that the number of them be infinite. Thus ye see in effect what is shewed vs heere. And we haue neede of this promisse, considering the vntowardnesse that is in vs. For albeit we haue felt by experience, that God haue ayded and succo­red 40 vs in some aduersitie: yet afterward if we be in daun­ger agayne, it seemeth to vs that there is no looking for succoure at his hand. See yee not an ouer great vnthank­fulnesse and frowardnesse? Yet notwithstanding, as oft as God helpeth those that are his, it is to assure them for the time to come, to the ende they mighte alwayes haue re­course vnto him, reasoning thus with themselues: seeyng that my God hath helped me and pitied me at my neede, he will not forget me any more so long as I liue: there­fore will I call vpon him and resort vnto him for refuge, 50 and I am sure he is ready alwayes to remedie all the in­conueniences that can happen vnto me. Behold then how God would assure vs of his succoure, and yet we cannot find in our harts to trust vnto it. On the contrary parte, when he doeth vs good, we imagin that he is werie to bee ouercloyed by vs, and that hee woulde not haue vs too trouble him any more, or rather wee forget his releeuing of vs, so as we put no trust in him as hee would that wee should do. VVe see then how we haue neede to mynde well this lesson, that is to witte, that God will deliuer vs 60 out of sixe troubles: as if it had bene sayde, we must not trust in God, onely for a day or two, or only for one push: but for asmuche as our life is full of many miseries, so as we bee no sooner cropen out of one aduersitie, but there commeth another fresh in the necke of it, and so wee bee tormented with miseries out of number: therefore inas­much as we haue a continuall battell, and should be ouer­throwen incontinently if God were not at hande to help vs: wee must beleeue it for a certaintie, that hee will not fayle vs. Some expound this text more precisely, as thogh it were sayd, that God will deliuer vs from miseries all the time of our life, and in the ende make vs to passe out of all, by taking vs out of this world. For like as the world was made in sixe dayes: so also mans lyfe is willingly cō ­prehended in that number, and then commeth rest when God strippeth vs out of this mortall body: for ye see how he then maketh an ende of all our laboures, griefes, and battells. But lette it suffize vs to haue the playne meening of this texte: which is, that although wee bee tossed with many miseries during this present life: God will continu­ally make vs way out of them, and bring vs to a good ha­uen. To be short, mention is made here of seuen correcti­ons after the common maner of the holy Scripture: for this sayde number of Seuen importeth a greate, and as it were an infinite quantitie. And here ye see why it is sayde in the Prouerbes, That the rightuous man falleth seuen times a day and riseth agayne. True it is that some men vnderstande this to be ment of sinning: but Salomon spea­keth only of the mischaunces that we fall into. For wee be beaten with many roddes, one while there commeth some disease, and an other time some other aduersitie: now some man shall trouble vs, and an one another shall do vs some wrong. Ye see then the falles which Goddes children fall into, so that in steade of holding them vp with strong hande, it seemeth that he letteth them tum­ble downe like little babes which haue no strength. But what? VVhen wee bee so falne, God dothe alwayes re­leeue vs: and specially (as he sayeth in another text,) hee will haue his hand vnder vs, and will not suffer vs to fall ouer hard. Then let vs learne by this streyne, that we are warned first of all not to maruell though it behoue vs to come in many tribulations. And why? for God hath set vs in the worlde to the same purpose and end: and there­fore it is not for vs too promisse our selues this or that. And what shall wee gayne by bearing ourselues in hande that we shall haue that thing which is not in our power to haue? Also God will alwayes suffer vs to be disappoin­ted of our expectation, when we bee so foolish as to make our reckening without him, and submit not our selues to his gouernement. Therefore no man must warrant hym­selfe a continuall rest, seeing that God will haue vs too fight, and that it is his pleasure to exercise vs so. Further­more, sith we see that we ceasse not to prouoke Goddes [Page 109] wrath, and that there is suche store of faultes in vs: it is meete that wee shoulde therevpon desire to liue at oure ease, and in pleasures, neuer to part from them? were not that inough to make vs rotte in oure owne dung, if God shoulde not skoure vs from them by afflictions? Let vs learne then to prepare our selues to battaile, assuring our selues that whyle wee liue in this world, wee are not here as in a Paradise, but wee bee here to haue manie myseries and troubles, bycause Gods will is so. And so wee knowe that aduersities are profitable for vs, yea and necessarie 10 for our saluation, and that God is faine to visite and quic­ken vs vp after this maner. Thus muche concerning the first poynt, howe the holie Ghost declareth here that the faithfull shall bee subiecte to many infirmities. For hee speketh not but of Gods children, euen of those to whom hee sheweth mercie: and yet notwithstanding hee sayeth euen of them, that they shall be tormented, not of one af­fliction alone, but of sixe or seuen. Nowe by the way after wee be warned to be pacient in all our aduersities: let vs also beare in mynde the present comforte that is giuen vs 20 heere: that is to witte, that God will neuer fayle vs at our neede. True it is that hee will not succour vs at eue­rie pinche, to exempt vs vtterly from all myserie: but yet will he succour vs in due season, and that shall bee inough for vs, althoughe wee bee driuen to an afterdeale, and bee not ayded by him so soone as our desire would craue it. For oure desires are as boyling as may bee, and God delayeth and letteth vs alone too trie our pacience. But in the meane season (as I haue sayde) let that suffize vs which God hath declared vnto vs: namely that wee shall 30 not bee disappointed of his helpe, so wee tarie his leysure quietly, till he see it good to deliuer vs. Thus ye see what wee haue to beare in mynde. And in conclusion, whenso­euer God shall haue made vs to wade out of miseries, so as hee suffereth vs not to enter into them any more, but deliuereth vs out of them once for all: It is as muche to saye, as God will continually encrease his goodnesse to­wardes vs, and that if wee haue felte his helpe sixe times (that is to say many a time and often) in the ende hee will shewe himselfe yet more fauorable towards vs, and his 40 meening is, not onely to reach vs his hande at all times, to make vs way out of the miseries wherein wee bee: but also will take vs into his eternall rest, and make an end of all the troubles wherewith we are incompassed as nowe. So then, all the benefites that God bestoweth vpon vs in this present life, do guide vs vnto this one marke: that is to wit, that in the ende our saluation shall be perfecte and full. God as now giueth vs a little tast of it: but let vs ta­rie till he haue brought things to their true perfection, and then shall we perceiue him to be our Sauiour. Lo howe 50 the benefites whiche wee receiue in this worlde, ought to giue vs a more large and hyghe expectation of Gods goodnesse, the whiche is shewed nowe in parte, and not all wholly. But after hee hath sayde so, hee addeth, That wee shall bee delyuered in the time of dearth. Some are of opinion, that Eliphas declareth heere the seuen afflicti­ons whereof hee hath spoken. But this so curious expo­sition, hath no substantialnesse for a man to reste fullye vpon. Therefore let vs followe the naturall sence suche as it is: that is too witte, that according as the myseries 60 are infinite wherewith God scourgeth vs in this worlde: so muste our hope stretch out it selfe farre and wide, too the ende wee maye continually wayte for the sayde deli­uerance whiche he hath promised vs, what soeuer kynde of miseries wee indure. Yee see why heere is mention made of dearth, of warre, of wilde beastes, of stormes and tempestes, of fyre, and of other calamities, accordyng as wee see how our poore lyfe is besieged with so many sortes of aduersities as nothing can bee more. The thing then that is declared to vs in effect, is that God not only draweth vs out of dearth, nor onely deliuereth vs from warre: but also that in what trouble soeuer wee bee, we shall fynde that hee hath the issue of it in his hande, ac­cording as it is sayde that hee hath the issues [or outgo­ings] of deathe in hys hande. And thys is a right ne­cessarie poynte. For wee see what the superstition of menne is: that is too witte, that they distribute Goddes offices vntoo others, bycause that (too their seeming) they coulde not fynde remedie for all inconueniences, if they shoulde resorte all too one place. Heere yee see why the Papists make one Sainct or twoo, or three, or fower too haue the charge of Agues, another too haue the keeping of the fruites of the earth, and a thirde too haue rule of suche a disease. And why is it? for they imagine that if they shoulde resorte vntoo God when they haue the ague, or if they shoulde come to hym for helpe when they haue the dropsie: he were not able too intende too so many things at once, and therefore it were better that eche seuerall office were committed too a se­uerall Sainct, or els to two or three of them, and so con­sequently that the lyke shoulde bee done too this Sainct and that Sainct. Behold how men teare Gods maiestie in pieces by their diuelish superstitions, when they robbe him after that sorte of his operation, and put it ouer too his creatures. Also lette vs marke well thys doctrine, wherein it is declared vnto vs, that if God keepe vs from the plague, he will also keepe vs from the swoorde, so as men neede not too go distribute hys office to thys man or that: for lette vs assure ourselues that he will be our Sauiour, not onely in parte, but also throughout in all things. Therefore lette vs boldely haue our recourse vnto him, not onely in one kynde of aduersitie, but in as many as shall come vpon vs, assuring our selues that hys power shall extende euen vntoo all the deathes that can threaten vs, according as it is sayde, that he not only hath a way too deliuer vs from deathe, but also hath wayes which are incomprehensible to vs. VVhen wee bee af­flicted on the one side, God will on thother side make vs feele that wee bee helped. VVhen wee bee locked vp so as there seemeth no way for vs to scape, God will finde one for vs, yea after his owne fashion, that is too saye, aboue the vnderstanding and opinion of the fleshe. But by the way wee bee heere new againe warned too pre­pare ourselues to pacience, not onely for some one kind of aduersitie, but for all that euer can betyde vs, accor­ding as wee see howe menne are borne too diuers affli­ctions. And I say this, bycause that suche as are strong inough too indure some one aduersitie, will immediatly bee ouercome of some other temptation. As for exam­ple, a man shall finde some that can indure pouertie and yet one sickenesse will carie them away in suche sorte, as they shall frette against God and there shall be no meane [Page 110] to appeace them. Other some can well away with sick­nesse, or with thys thing or that: but if a man doo them any wrong or iniurie, or if a man go about too deface them, in that cace they haue lost all their pacience. Then may there nowe and then bee an apparance of vertue in a man, as in respect of some one kynde of temptation: but in some other hee shall fayle. For this cause it behoueth vs too marke well what is conteyned in thys streyne: namely that God will not commende a man for shewing hymselfe stoute in some one poynt, if hee bee cold and 10 incontinently quayled in the reste. But our pacience muste reache further: that is too witte, wee must yeelde our selues peaceably in all that euer God shall sende vs. For when wee bee exhorted too bee pacient, God set­teth not before our eyes one miserie, or twoo, or three: but he sayeth that euery of vs must take vp his crosse or fardell. And what manner fardell muste thys bee? wee muste not make our owne packet, to say, I will haue such a measure or such a portion: but it belongeth to God too gyue vs our burthen. And he aduertizeth vs, that when 20 wee shall haue bene persecuted after one fashion, wee must bee fayne too enter intoo a newe and farre diuers battell. Therefore wee must prepare our selues therevn­too. And heere ye see also why afflictions are tearmed, A cup or drinking glasse. For like as when a Phisition gy­ueth his pacient suche quantitie as he thinketh good, the pacient must be fayne to receyue the drinke in such por­tion as the Phisition shall haue appoynted: or lyke as a father in cherishing hys children, cutteth euery of them their pittance, and gyueth them to eate and drinke after 30 hys owne pleasure: euen so muste God dispose of vs, and haue the authoritie ouer vs too charge vs, and too gyue vs such portion of miseries as he shall thinke good. See­ing the case standeth so, lette vs remember the doctrine that is sette downe heere, how God will deliuer vs from famine in the tyme of dearth, that hee will saue vs from the swoorde in the time of warre, and that hee will defende vs from wilde beastes: as if it were sayde, that menne shal not onely bee assayled, some by famine, some by warre, some by pestilence, and othersome by anoy­ances 40 of wilde beastes: but also that as well the one as the other shall feele, that they may haue as many anoy­ances, as wee see there are meanes too trouble vs, and that they are as many enemies neere about vs, and that if our God haue not his hande stretched out continually too haue pitie vppon vs and too deliuer vs, wee see a hundred thousande deathes, whiche threaten vs and in­compasse vs on all sides. Yee see then howe it standeth euery one of vs on hande, too thynke well vppon the daungers wherein he is, and too knowe howe miserable 50 our state is, too the ende he may bee the more earnest in calling vpon God. And herewithall lette vs also be rea­die to indure paciently, not only some one kinde of ad­uersitie, but also an infinite number of them, according as it shal please God to scourge euery of vs. For it is not sayde, that God contenteth himselfe with exercysing of vs after some one sorte: but that wee muste bee fayne too passe through fyre and water: that is too saye, wee shall not haue one sorte of affliction alone: but assoone as wee be passed out of one aduersitie, wee must streight 60 wayes enter into an other. Yee see in effect what is signi­fied vntoo vs heere. But it is sayde immediatly, That wee shall bee in league with the stones and with the wilde beastes. VVhereby Eliphas meeneth, that the things whiche are woonte too anoy and too trouble menne, (suche as the stones of the fielde and the wilde beastes are) shall not disquiet vs. And howe shall not the stones of the fielde trouble vs? Nother in walking, nor in tilling the ground. For wee knowe that the tilling of a grounde is the more painefull, if it bee stonie, and that it is the more labour­some for a poore man where his plough shall bee often­times in daunger of breaking, if hee turne not away the stones. Lo wherefore our Lord telleth vs that the stones shall not hurte oure walking nor our labouring in the fieldes: our walking (I say) to haue any vnhappie stum­blingplot. Also he addeth the beastes of the earthe: for wee see that the beasts are against vs. True it is that the beastes ought of their nature too obey vs, bycause God hath giuen man dominion ouer all his creatures, and spe­cially bycause hee hath created the beastes too the ende they shoulde bee subiect vnto menne, and acknowledge man as the Prince that reigneth heere beneath according as God hath ordeyned. But yet not withstanding, now are the beastes fayne to rise vp against vs And that is, bicause wee haue not done homage too God in respect of the souerayne Lordship which hee hath ouer all creatures, and whereof he hath made vs partakers. And lyke as if a man holding a fee of a Prince, and beeing his leege man had committed some offence, as of treason or rebellion, the goodes whiche hee hath shall be excheated: Euen so dealeth our Lorde. For, for our vnthankfulnesse sake hee hath bene fayne to bereeue vs of the goodes that hee had put into our handes, in so much that hee hath armed the wylde beastes which ought to yeeld vs ful obedience, and he rayseth them vp dayly against vs. Behold wherof com­meth the contrarietie, and as it were the enmitie that is betweene men and beastes. But heere it is sayde that we shall be in league with the beastes: that is to saye, that God will restrayne the rage that is in beastes, so as they shall haue no desire to do vs harme. Truely wee see that God hath not as yet vtterly bereft vs of the dominion whych he gaue vs in Adam. For although that Horses and Bulles also bee beastes full of fiercenesse, so as it seemeth that they should ouermayster menne: yet notwithstanding they bee commonly tamed, and menne bring them too their lure. And for asmuch as mē haue their liuing in this worlde: it is Gods will that there shoulde still remayne some traces of his goodnesse, and that they shoulde in­ioy his creatures in parte. But yet for all that, they haue not this sayde league in suche perfection as God promi­seth heere, neyther were it conuenient for them to haue it. It behoueth vs too bee troubled and vexed by the beastes, too the intent wee may feele the fruite of our rebellion against God. Yet notwithstanding it is a spe­ciall gifte whych God gyueth to those that are his, when they are vnder hys defence and protection: that is too wit, that the wilde beastes are peaceable towardes them, as if there were a league [betweene them,] and that God had treated a peace, and were come betwixte them too say, True it is that the beastes haue hitherto bene e­nimies too you, but now I will that there shall bee peace and agreement betweene you. Yee see then what is pro­mised [Page 111] heere, yea euen as it were a singular benefite too suche as shrowd themselues vnder the shadowe of Gods winges. But the meane howe too obteyne suche priui­ledge, is shewed vs yet better in Osee, when hee sayeth in his seconde Chapter, that God will cause a league too bee betweene vs and the wilde beastes, namely by our Lorde Iesus Christe. For in that place is expressely hand­led the restitution of the Churche whiche was decayed and desolate. It is sayd that God wil send peace through­out: and there with it is added in particular, that he will 10 cause vs too bee in league with the wilde beastes. And why so? Bycause that Iesus Christe is the vniuersall heire of all creatures, and all things are gyuen intoo his handes: and if wee bee hys members, we shall be part­takers of all the benefites whiche the father hathe com­mitted too him in all perfection. Yee see then howe wee may walke through al the anoyances of this world with­out wounding: that is too witte, bycause Christe is our keeper, and ouerseeth our lyfe too maynteyne our wel­fare. Yet notwithstanding wee shall not ceasse too bee 20 troubled: according as it is needefull that God shoulde chastyze vs in diuers sortes. But how soeuer the worlde go, we shall finde howe it is not for nought sayde heere, that God will make the wilde beastes too become as it were tame, so as they shal not rise vp against vs with such rage as they haue bene wonte too doo, bycause that hee will holde them short. And heere wee haue a very profi­table lesson: that is to witte, that wee muste not measure the assistaunce of our God by our eyesight, but by the promisse of succoure that is behighted vs from aboue. 30 And why so? For yee see after what sorte God will bee honored by vs: that is to witte, he will haue vs beholde the daungers that are neere vnto vs, and when wee see howe there are alwayes as it were a hundred perilles for vs to fall into, wee muste not therefore ceasse to truste to the ayde of our God, [and saye:] Beholde Lord, it is true that if wee looke no further but onely heere bylow, wee shall bee totoo much confounded. But for asmuche as thou haste promised too helpe vs at our neede, our life muste now reste vpon thee, and wee muste put it intoo 40 thy handes. Lo heere a greate honor which wee doo vn­to God, when wee can shette our eyes at all the daungers that threaten vs, and imbrace the promise that hee hathe made too maynteyne our welfare. And too shewe that the faythfull muste yeeld themselues wholly into Gods protection, it is sayde, that they shall laugh in the tyme of calamitie and famine. Not that wee shall bee senselesse, no nor that wee ought too bee so: but this laughing heere importeth such a boldnesse, as we be not afrayd lyke the wretched vnbeleeuers, who know not what to say when 50 they see themselues in any hazarde. Lette vs marke then that bothe the good and the badde shall feele the miserie that pincheth them, and conceyue the daungers too bee afrayde of them. But yet in the meane season, if an vn­beleeuer perceyue any mischiefe towardes him: yee shall see him so caried away with fearefulnesse, as there is no comforting of him. And (which woorse is) menne doo muze continually vppon their tormentes, according as it is sayde that the wicked shal flee when no man folow­eth hym. And in another texte it is sayd, that there nee­deth 60 but a leafe too fall from atree, too afright those that haue no trust in God. Yee see then that if men trust not in God, and committe not themselues wholly vnto him, they shall bee so scared out of their wittes, as they can haue no reste, according as it is sayde in the Lawe, that their life shall bee hanging as at a threede. In the morning they shall say, is it possible that I may go foorth vntill night? and at night they shall bee in perplexitie to knowe if they may see the morning. Yee see then how they that regarde not God, are in continuall thought­fulnesse: and not so onely, but also they are in so ex­treme agonies, as they wote not whither they bee alyue or dead. But contrariwise, when Gods children haue perceyued the inconueniences, and haue sighed and bene attached with some feare: alwayes they come too saye thus: Lorde, into thy handes I commende my soule, thou haste redeemed mee, thou arte soothfast, thou wilt continue thy goodnesse towardes mee, euen too the end: euen so Lorde, therefore prouide thou for all my daun­gers. The faithfull hauing called thus vppon God, doo truste that hee will heare them, and therefore they call vpon him without ceassing. And although they perceyue not that he helpeth them: yet notwithstanding they hold on still their course, warranting themselues that theyr welfare is assured, bycause it is grounded vppon Gods truth, which is infallible and vnchaungeable. So then, yee see that by the Laughing whereof mention is made here, it is not ment that Gods children should become al­togither senselesse too conceyue nothing, or that they should make a sport of it when God thretneth them with any aduersitie: for that were no manlinesse, it were ra­ther a beastlinesse. The children of God then muste bee afrayde, and specially when they perceyue that God vi­siteth them for their sinnes, they muste thinke of it tho­roughly, yea and they muste haue a feeling of the mise­ries of their neighbours, too pitie them: but yet there­withall they shall also laugh, that is too say, they shall bee able to despise all aduersities, according as wee see howe Sainct Paule speaketh when he triumpheth against po­uertie, againste all diseases, against hunger, thirst, sword, things present, and things too come: yea and specially when the cace concerned fighting against the powers a­boue. And wherefore? For when wee know that God hath taken vs into his keeping, and that hee will bee our shielde: wee may defie all the harmes that can come too vs from menne. And it is successiuely sayde, that the faithfull man shall visit his tente, and shall not meete wyth any mishappe to greeue him. He shall see his linage increased, and the very breede of his cattell shall bee blissed of God. Heerein it is shewed vnto vs, that God, to shew the loue whiche he beareth vs, is not contented only to remedie our mishappes and too delyuer vs from them: but also blisseth vs in diuers sortes, and maketh vs too prosper, too the intent wee shoulde feele hys grace vpon vs. Thus yee see the summe of that which is conteyned heere. But as we haue neede to consider Gods goodnesse thoroughly bycause he succoreth vs in our afflictions: so on the other side, in all the benefites which he bestoweth vpon vs, it behoueth vs too bee attentiue too knowe the fatherly care whiche hee hath of vs. And specially that when soeuer he shall take vs out of this worlde, wee may knowe that which the holie Ghost sheweth vs heere, ac­cording [Page 112] as I shall set it foorthe anon: and finally that in all caces and in all respectes God will bee the guyder of those that are his, and that although they be fayne too indure things in thys mortall lyfe, and are subiecte to many chaunges and ouerturnings: yet God wyll pre­serue them, and his blissing will bee sufficient too de­fende them euen too the ende. Yee see what the holye Ghost ment to shewe vs heere by the mouth of Eliphas. But among the other graces whiche our Lorde promi­seth vnto men, and whereby he will bee knowen too bee 10 gentle and louing, one is when he gyueth vs children. For wee knowe howe linage is a singular honor whyche God doeth vnto men. And verily if hee will haue hys goodnesse knowne euen in respecte of the beastes in that the beastes doo thriue and increace: If God (I say) will haue his goodnesse and fauour caught hold of there­by: what is too bee done then, when he createth children and formeth them after his owne image? for is there not a more excellent and greater dignitie in mans na­ture, than in all other creatures? So then, no maruell 20 though God doo so often in the holy Scripture marke out this sayde blissing as a precious thing. By the way, if men be afflicted by their children, lette them vnder­stande that the same proceedeth of sinne, and that Gods order is reuersed in that cace: Neuerthe lesse wee maye manifestly perceyue, that God could not tell in the world howe too vtter the loue that he beareth vs, nor his great goodnesse towardes vs, better than by giuing vs issue. Finally it is sayde, that the faithfull man shall be gathered into his graue, as a stacke of corne is gathered togither in due 30 time, and layde into the Berne: and also that a man shall come thither in abundance, that is to say, hee shall haue liued his fill. Heere Eliphas meant to say, that God wyll preserue hys seruantes from violent death, and guyde them after suche sorte in this worlde, that when soeuer they must depart, it shall be as if a man gathered corne in haruest time. And it is better that corne shoulde bee layde intoo a Berne, than that it shoulde perishe in the fieldes: for what were it too leaue corne standing in the fielde after that it is dead ripe▪ The graynes must needes 40 shedde and come to naught: the birdes will eate some of it, and the reste of it muste rotte and be troden intoo the dirte. But if it bee gathered intoo the Berne a man may applye it too good vse. So then Eliphas promiseth that after that God hath made the faithfull too bring foorth fruite in the world, they shall come too full rype­nesse, and he will gather them vp too himselfe as menne gather corne. True it is that hee doth not thus alwayes: for wee see sometimes how God suffereth his seruantes too fall into violent death, and that he plucketh them 50 out of this worlde in the floure of their age, yea and e­uen in their infancie. VVee see that Cain came to greate yeeres of age, and Abell was raught away by the sworde. How is it meant then that God will preserue his faithfull ones euen till they bee full rype, as if a man shoulde ga­ther corne into a Berne? wee must marke first of all that when the holy Scripture speaketh of these worldly blis­singes: it intendeth that it falleth out so commonly, and not that it falleth out so continually. Furthermore wee muste make comparison betweene the greater benefyte 60 and the lesser. VVhen God suffereth his children too bee taken out of the worlde betymes▪ it is for their profyte. For God prouideth better for the faithfull man when hee calleth him to him at the age of twentie of thirtie yeeres, than when hee letteth him liue till threescore. And spe­cially when wee see the worlde flowing out intoo suche corruption, that all is confounded nowe a dayes: I praye you ought wee not too esteeme them more happie in that God hath drawen them away too himselfe, than if they had longer time too languishe heere? It were a mi­racle if menne coulde continue heere and come al to olde age. For wee see what snares Satan layeth for vs, and howe it is right harde to walke through so many outra­ges. Therefore if God pull away his children quickly: lette vs bee sure that he dooth it for their greater bene­fite. And specially wee haue herevppon too vnderstand, that although they bee bereft of this blissing whyche is small in respect of that which God wyll gyue them: yet dothe he not ceasse too loue and fauoure them by suffe­ring them too fall so into speedie death, lyke as those that are persecuted by tyrantes, haue a moste precious deathe. For they offer vp a sacrifize whyche is moste acceptable too God: and it is an offering of sweete sauour when hee seeth hys woorde sealed vp with the bloud of Martyrs. So then, when wee compare the lesse with the greater, wee shall finde that this promisse of feeling continually the sayde blissing of God in sending them to their gra [...]e as corne that is gathered in his due time, is not in vayne towardes the faithfull. For how soeuer the world go, he rypeneth them continually. If a faythfull man die at the age of thirtie yeeres, what doth he? It seemeth not that he is greatly sorie for it, hee maketh no great strugge­ling against it as wee see the vnbeleeuers do, yea when they bee euen as stale as earth, as the Prouerbe sayeth. Beholde a despizer of God and a worldling, whych ne­uer thought vppon death: and when it commeth too the poynte that God will pinche him in good earnest, it will make him grinde his teethe and frette with hym­selfe, weening too withstande death, and saying: Can I not prolong my lyfe one yeere longer? He takes hym­selfe too bee a peece of greene woode that crackleth on all sides. Contrariwise when a faythfull persone dieth, although he indure muche, yet hee betaketh hymselfe vntoo God, and comforteth hymselfe in hym: and al­though there bee striuing seene in his body, yet hath hee his mynde quiet, and he desireth nothing but too frame himselfe too Gods good will, choozing rather too dye when God calleth him, than too liue heere. To be shorte, he desireth nothing but too obey his good heauenly fa­ther. VVe see then howe God dothe alwayes rypen hys seruants before he call them out of the worlde, so as they bee fully satisfyed when they come too their graues: and hee that bringeth but twentie yeeres too his graue, is more rype than another that shall bring (as ye would say) a million of yeeres with him: according as we see how the vnbeleeuers do fret and chafe themselues against God when he calleth them, so as they bee neuer rype nor olde ynough. So then let vs marke that God bereeueth not his children of the thing that hee promi­seth them in this texte, that is to witte, that how soeuer the worlde go, they shall come to their graue lyke corne that is through ripe, and meete to be applyed to good vse. [Page 113] And therefore let euery one of vs bee contented, when God hath giuen him the grace to liue in this worlde, see­ing we haue recorde [in our consciences] that we be ve­rely his, and that hee will drawe vs to himselfe. And al­though it please him to keepe vs in this worlde for a time to exercise vs with many afflictions and miseries: yet let vs not ceasse to taste continually of his goodnesse, which he maketh vs too feele so many wayes, and whereof we shall haue full fruition after this present lyfe, when hee shal haue called vs to the eternall rest which he hath pre­pared 10 for vs, and which is purchased for vs by the death and passion of our Lorde Iesus Christ.

And let vs fall downe in the presence of our good God, with acknowledgement of oure faultes, praying him too giue vs the grace, that in walking through so many daungers, wee may knowe howe oure sinnes are the cause of it, and that wee haue neede too bee so beaten and chastized at his hande. And therewithall let vs pray him too graunt vs the grace, that the corrections which hee sendeth vs maye not bee vnprofitable too vs, but that we may through them learne too feare his iustice, so as we may bee the earnester too call vpon him in our ne­cessities: And also that he will giue vs the grace to walke togither in one right brotherhoode, and thereby shewe howe wee be rightly his children, and that we seeke no­thing but too knitte our selues togither in all goodnesse, whereas we see the vnbeleeuers conspyre to despise God and all right and reason. That it may please him too graunt this grace, not only to vs, but also to al people and Nations of the earth. &c.

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

HEre wee haue to consider, what the state of a poore man is when God scourgeth him, and maketh him too feele suche misery, as it may seeme to him, that hee hath God against him. VVe see there 40 is no power in mē, that can hold out whē the cace is so. And it is verye true that Iob was neuer yet vtterly ouerthrowne, so as he shoulde haue no paci­ence at all: but yet notwithstanding it was not without much difficultie, that he could gather his wits to him, too haue some comfort. By the way (as I haue sayd) wee haue to behold, in what anguish mortal man is, whē God shew­eth himselfe as his aduersarie partie. And it is greatly for our behoofe to mind this lesson, bicause we be ouer neg­ligent, 50 yea and there are ouerfewe that thinke vpon this kinde of temptation. For when we bee spoken to of suffe­ring any miserie▪ and of being pacient in aduersitie: we bee fleshly, and we mount no higher than our sensualtie is a­ble to comprehend: that is to say, that we may indure dis­eases, we may bee put too some troubles, this or that may happen vnto vs. But the greatest mischiefe of all, whiche is able to ouerwhelme men vtterly, is when God presseth them, and maketh them too feele his wrath, as if hee were bent full against them to say, why haue ye offended me 60 so? Therefore when God sheweth himself so sore against men: behold, it is a temptatiō which passeth all that euer we may indure in our bodie. And here ye see why I saide, how it is good to trie that thing throughly which is con­teyned here. Iob then sayth, that he would faine that his distresse were well weyed, and on the other side, that his sor­rowes and greefes (that is to wit, the miserie which he indu­reth and suffereth) were put togither with it into the balance. For then (sayth he) it should be seene, that this miserie of mine is heauier than the sand of the sea. And for proof hereof, god hath shot his arrowes at me, yea euē poysoned arrowes, in so much that I am as it were fired, my spirit is as it were swallowed vp, or my spirite is as it were steeped in bitter­nesse, by reason of Gods sayde arrowes which haue pear­ced mee. Beholde whereat hee beginneth. But it seemeth heere, that hee frameth an vniust complaynt, when hee sayeth that his miserie is so great, as no sorrowe can bee able too match it, or bee answerable to it. And thys complaynt draweth neere too that which Cain made, the which (as wee knowe) was not without blasphemie. For as soone as Cain heard the condemnation whiche God pronounced agaynst him: it is certaine that hee could not iustifie himselfe, (for his sinne was manifest, and hee was conuinced of it:) but he accused God of crueltie or ouer­great rigour. My punishment (sayth he) is ouergreat, I am not able to beare it, thou wilt chase me ouer all the earth, I am not able to stande before thy face: howe doest thou handle mee? wee see heere that although this wretched [Page 114] caytife coulde not denie but he was punished iustly: yet notwithstanding he had his startinghole, that God puni­shed him not vprightly, but passed measure in rigorous­nesse against him. I sayd it seemeth that Iob doth the like here. For he sayth it is no maruell though he bee in great distresse, bicause the affliction which he indureth is excee­ding great, and much more heauie. As if he should say, he could not lament ynough, seeing that God handled him so roughly. But we haue seene, how he hath come already euen to the cursing of his byrthday, and howe he woulde 10 that he had bin borne dead. And not only so, but hee also banneth the day wherein he was borne. It seemeth then that Iob might not bee excused. And in deede (as I haue tolde you alreadie) although he haue a good cace: yet doth he handle it amisse: and it behoueth men to know howe there is some faultinesse in this respect. Neuerthelesse he ceasseth not too speake truth when hee sayeth that the miserie whiche hee indureth is so great and so extreeme, as euen his woordes are swallowed vp, in so muche as in that behalfe hee is as a man ouerwhelmed, whiche hath 20 no liuelynesse in him, so that all that euer he is able too saye, is nothing in comparison of the affliction where­with God presseth him. Lette vs marke therefore, that wee haue here two things: the one is, that wee see what a poore sillie creature is, when God presseth him wyth his iudgement, as I haue sayde alreadie: and the other is, that wee shoulde knowe, that in fighting agaynst our temptations, although wee doo the best wee can too withstande them, and too submitte our selues vnto God: yet notwithstanding wee swaye aside eyther one waye or 30 other through infirmitie, so as there is neuer sufficient strength in vs, except God holde vs vp and suffer vs not to bow at all. And why so? It is expedient for vs to know, that we bee not made of steele, nor that wee bee not as rockes of stone: but that we be mortall men full of frail­tie. It is behoofefull that God shoulde make vs feele this. Also although he assist vs in our afflictions, so as we be not ouercome: yet doth he make vs to be woūded and to halte, that is to say [he leaueth] alwayes some feeble­nesse [in vs] which sheweth it selfe in the mightie opera­tion 40 which he giueth vs. Thus ye see the two points which we haue to consider here. But first of all let vs call to re­membrance that which I haue touched heretofore: which is, that if wee bee tempted, and whensoeuer we bee pin­ched with any aduersitie in our bodie: wee muste the more feare still this spirituall temptation, when God cy­teth vs to his iudgement, and becommeth as it were our Iudge, so as wee must bee faine too answere before him, and too render him our accounte. True it is that wee shal much more perceiue that thing which toucheth vs in 50 our fleshe. And why so? For wee bee wholly giuen too that. So then wee see commonly that menne feare fa­mine, pestilence, sicknesse, or death whiche is the vtter­most. If a man threaten vs with this, wee bee afrayde: but if a man speake too vs of God, wee bee not moued a whit. And why so? Herein we shewe our selues too bee dull, yea euen too the vttermost, as they that differ no­thing from Oxen and Asses, in that wee make so small reckening of Gods wrath, and of the damnation that is prepared for our soules, I meane of them that continue 60 enemies vnto God: But if a man talke to vs of any thing that concerneth this present life, wee are amazed out of measure. Neuerthelesse, in the meane time whyle other continue in their dulnesse, God ceasseth not too exercise those that are his, after such a maner as he maketh them too feele his wrath, and then (as I sayde) they bee temp­ted muche more without all comparison, than if they in­dured all the miseries that are possible too bee imagined. Sometimes wee shall thinke it straunge that the faythfull should speake thus: And what? God hath shewed him­selfe as a Lion towards me: he hath broken all my bones, I am on a burning fire, I wote not where to become, my soule is as it were swallowed vp, my bodie is as good as rotten, and there is nothing but stinch in me. VVherefore is it that the faythfull speake so? It seemeth that they bee nice and womanishe: and yet notwithstanding these are they that were most strong and stedfast, and whome we haue seene gouerned by the spirite of God, so as they haue had an inuincible courage. Had not Dauid a good­ly pacience: God exercysed him verie much: and yet we see he alwayes had the vpper hande, so he was neuer ca­ryed away vnto wickednesse for all the trouble that be­fell him. Ye see here a man of armes, who hath bene pra­ctised in all maner of battayles, not onely for a day or for a yeare, but all his lyfe long: and yet for all his experi­ence, he complayneth as if hee had neuer beene acquain­ted with any aduersitie, or as if he wist not what it were to be afflicted. Yea verely. But (as I haue sayde) let vs marke that he was not pressed with bodily harmes. And although he were sensible as other men are: yet had it not great­ly grieued him too beare any sicknesse or too suffer any such other like thing. VVhat is it then, that driueth him too complaine so? It is bycause hee entereth into hym­selfe, and is touched in his conscience, as though God had not onely forsaken him, but also were become his deadly foe, and pursued him euen vnto hell, too say: thou shalt haue neyther peace nor truce, but I will drowne thee al­togither. Seeing then that Dauid was so pressed wyth the feeling of his sinnes, and perceyued that Gods wrath was kindled agaynst him: yee see what nipped him euen too the heart. Ezechias felte as muche. For God not onely afflicted him with sicknesse as may commonly be­fall vnto vs: but also besides that he shewed him a token of his displeasure. Therefore it seemed vntoo him, that God woulde repeale and disanull all the grace that hee had graunted him before: And further that his deathe shoulde cause Gods seruice too bee quite ouerthrowne, which had beene stablished by his hande. VVhen Ezechi­as conceyued so great and so horrible vengeance of God: there was good reason why hee shoulde be so dismayde. And so yee see why hee made such complaynts as ar con­teyned in this song. Therefore let vs marke that when God afflicteth vs in our bodies, wee can well take pa­ciently the miseryes that hee sendeth vs: for, that is no­thing in comparison of the anguishe whiche they indure, whom he maketh to feele his wrath and vengeance: and yet notwithstanding it is for our profite too come there­vnto. And although it be so harde and bitter a thing vn­too vs: yet neuerthelesse wee must bee fayne too come too it. And why so? For they that conceyue not theyr bodily tribulations, passe not too seeke helpe of the di­seases of theyr soules, bycause they perceyue them not [Page 115] at all: and so consequently they passe not to seeke attone­ment with God, for they consider not his iustice. So then (as I sayde) it is more than necessarie for vs to be woun­ded with Gods iudgement, that when wee haue taken holde of it, we may bee constrayned to grone vnder such anguishe, according as wee see it to haue beene in Iob. True it is that euerye man shall not haue like measure, and God also knoweth what wee bee able too beare. Ac­cording as a man shall bee weake, and as God shall not haue indued him with so great a grace of his holy spirite: 10 so verily will hee make him too feele his iudgement thereafter: howbeeit hee will holde him vp, and make him to taste of his mercie in the middes of his wrath, so as the same shall not vtterly dismay him. But as for him that hath receyued a more singular strength, and whome God hath fortified with his holy spirite: he must be faine to sustaine greater brunts, and farre rougher assaults, than such as are feeble like litle children. And here ye perceiue why we see these spirituall battayles in Dauid, Ezechias, and Iob, which neuer a one of vs shall finde in himselfe. 20 True it is that we shall haue our portion of them: for (as I haue sayde) without it we would become dullards, and it woulde be a signe that we were forsaken of God, so as we should haue our consciences rocked asleepe too much. But when God presseth vs with his iudgement, it is but for a small while if wee compare our selues with the ho­ly persons that haue incountred agaynst the sorrowes of death and hell. And why so? For God had armed them, yea and hee had so fenced them with his owne strength: that although they were bowed, yet were they not vtter­ly 30 beaten downe: and if they were beaten downe, yet did God lift them vp againe. And therefore it behoueth vs to marke well what is sayde vnto vs here. Furthermore when we see Iob so sore pressed, euen Iob I say, who was the mirrour of pacience: let vs learne to walke aduised­ly. For if this happened to the greene tree, what shall be­come of the drie tree? VVe see that Iob was so hartbur­ned with anguish, and wee see he was so dulled with tor­ments, as he wist not what to speake: and what shall be­come of vs then, if God list too scourge vs rigorously? 40 must we not needes quaile vtterly? But this must not a­stonie vs: neuerthelesse it standeth vs on hande to bee a­frayde. For we can be hardie ynough while we bee farre from blowes, as our ordinarie maner is: insomuch as there is none of vs all, but he will make himselfe as valiant as can be, and it seemeth that nothing shall be able to daunt vs. Let vs rather consider what our feeblenesse is, too the end that we may not be puffed vp with vaine presumpti­on, but may vnderstande how we be but poore creatures, & that we cannot well hold out one minute of an houre, 50 agaynst the assaults that may be giuen vs on either syde, except we flee to our God, praying him to strengthen vs. Ye see then what we haue to do, when wee beholde the example of Iob. Moreouer let vs marke well this woorde when hee sayth, That the arrowes of God are in him, and that the venim of them hath drunke vp his spirite, or that his spi­rite hath sucked in the venim, for eyther of both wayes may be spoken. But the principall poynt that we haue too marke here, is that Iob doth vs to vnderstande heere, that he hath not to deale with men, nor that the cace standeth 60 as when we indure some afflictions in the flesh. I knowe (sayth he) that it is God which warreth agaynst me: and not onely so, but his arrowes also (sayth he) are in mee: they haue stryken mee too the heart and are runne quite through me. In the first place, Iob sheweth, that he is faine too indure battayles, as if God himselfe warred agaynst him. And what a matter is it when a mortall man who is a thing of nothing, should bee forced so farre, as too feele that God prepareth and bendeth himselfe agaynst him, and yet notwithstanding be able to outstande it? Howe should that bee possible? Neuerthelesse (as I haue sayde alreadie) we must needes be brought to that poynt, for our owne profite. And in good sooth we profite euil vn­der Gods scourges, if in the meane while wee beate our braynes, or reason with men, to see from whence the ad­uersities come vnto vs, and linger here still below: this is verie yll considered of vs. As for example, if one that is diseased thinke with himselfe: such an inconuenience is light vpon me: Lo such a thing is the cause: and that hee cannot suffer any affliction whereby God shall giue him occasion too feele his wrath: this man is farre from re­ceyuing frute by the chastizementes which God sendeth him. I say, when wee ceasse not to alledge this or that, too hold our selues still to the creatures: we profite verie yll. Therefore we must mount vp to this step: that is, that the aduersities come of God, and that they come vpon vs bi­cause of our sinnes: and heerewithall let vs vnderstande howe it is as much as if God had shotte his arrowes at vs, and wounded vs. So then let vs bethinke vs well of this woorde, when Iob sayeth, that the arrowes of the almigh­tie were let flee agaynst him. Yea and hee sayeth expresly that they sticke fast in him, and that his spirit is as it were swallowed vp. VVhere by hee meeneth, that his distresse commeth of the sayde fearing of God, according also as hee addeth, that the terrours of God are bent agaynste him. And for the better vnderstanding of this streyne: let vs marke that God dooth oftentimes afflict those that are wylfull and hard hearted. But what? Their mynde is neuer the more humbled for all that. For they beate backe all Gods iudgements, as an Anuylde beateth backe the hammer. But God woundeth whom he listeth when he meeneth to humble them, insomuch that they be stry­ken quite through, yea euen to the bottome of their hart. Thus yee see what Iob ment to expresse. True it is that somtimes the like shall happen to the reprobates also. But when full account is made: it is a speciall grace which god bestoweth vpon his own children, when he pearceth them so throughout, and maketh them too feele his venge­ance within their harts, in such wise as they are as it were swallowed vp by it, and their hartes are consumed by it. This will be very hard for vs, and we will flee from it if it be possible. But thereby God worketh our welfare, and it is much better that it should be so, th [...] that we shoulde be blockish to beate backe all the conceytes which God sendeth vs whē he purposeth to scourge vs for our sinnes, and too make vs feele howe it is a terrible thing to haue him agaynst vs. Beholde how we must profite our selues by such woundings, knowing that god intendeth to hum­ble vs, to the ende we should not bee as the scorners, who doo nothing but mocke at his iudgements: and that hys making of vs too feele them to the quicke, is too the ende wee shoulde quake at them. Furthermore wee see what [Page 116] neede we haue of such a medicine, sith we bee suche dul­lards as to follow the lustes of our flesh. For what are we the better for Gods worde? how are wee moued for all the threatnings that are made to vs? It seemeth that we would hold our owne agaynst God, and spite him by our defiances. Beholde the pride which is to be seene com­monly in men: and we also should be subiect therevnto, were it not that God clenzeth vs of it by shewing himself so rough towarde vs, as we might feele his arrowes in our harts, and that all our courage might be swallowed vp by 10 it. And likewise Iob sayth, that the terrors of God are directed [or leuelled] at him. And why so? For his wordes are as it were swallowed vp, or consumed. VVhereas hee sayth that the terriblenesse of God was leueled at him, he meeneth (as I haue sayd alreadie) that he hath not men to his ene­myes, but that it is God himselfe which warreth against him. True it is that we may be assaulted at mens handes: and yet notwithstanding wee must not ceasse to acknow­ledge that which is sayde heere: that is to wit, that God armeth his creatures agaynst vs, to the ende to shewe vs 20 his displeasure. At a worde, on what side soeuer the mis­chiefe do threaten Iob, yea euen that he be wounded, he must acknowledge howe it is the hande of God that tou­cheth and presseth him. And this is the cause why he saith the terrours [or the terriblenesse.] Hee knowes well y­nough that whē God scourgeth him, his int [...]t is to haue him returne vnto him, and that God seeketh nothing but to receyue his seruants too mercie, and too deliuer them from the trouble which they indure. But in these sorowes which he suffreth, he is not able to take hold of the good­nesse 30 which God intendeth to vse towards him. And thus ye see what is the cause of our impacience: euen for that we are not touched as were requisite, to render God his due honour. For proofe hereof, when we speake of cal­ling vpon God, and of desiring him to haue pitie vpon vs: we do it but ceremonially vntill we knowe that we are at the last cast, and that we be as poore damned soules and forlorne creatures: Vntill we knowe this throughly too the quicke, it is certaine that oure desiring of God too haue pitie vpon vs, shall be but from the teeth outwarde. 40 And therefore a man neuer honoureth God in good ear­nest, vnlesse hee bee confounded in himselfe. For the matter consisteth not altogither in saying, that God must bee superior ouer vs, and wee subiect to him as all other creatures are: But wee muste yeelde him this honour which is specified here: namely that he only is righteous, and that there is nothing else in vs but all maner of wic­kednesse, too the ende wee may haue our mouth shette, and bee distitute of all excuse, so as wee maye not make any account of our selues, but acknowledge that nothing 50 belongeth too vs but shame, and that we deserue too be cast away as stin [...]ng and cursed creatures. If we bee not come too this poynt, it is no honouring nor seruing of God, according as Saint Paule sheweth in the thirde to the Romaines. For in speaking of Gods infinite glorie, hee sayeth it becommeth vs too come before him with such feare and lowlinesse, as wee may bee lyke poore of­fenders with halters about their neckes, so as we shoulde go to hell, if hee plucked vs not backe of his infinit good­nesse. So then it is not without cause that God afflicteth 60 his seruants, and presseth them in such wise as hee bring­eth them to this poynt, too the ende hee may bee glory­fied in them. As touching that he sayth, that his wordes are swallowed vp: it is as much as if he had sayd, that he spea­keth not Rhetorically as wee see some men do, who are eloquent in setting out their own aduersities. As for those that are Cokneys, if they indure any little aduersitie, they neede no man of lawe to pleade their case, it seemeth (to heare them speak) that there are none but they on whom men shoulde haue compassion. But they that can so well pleade and babble, shewe well ynough that their aduer­sitie did not so greatly greeue them: for had they beene touched in good earnest, it is certaine that they woulde shewe that which is sayde heere. And heere ye see wher­fore it is expresly sayde in the song of Ezechias, that hee had chattered like the Swallowes, and that hee had no more had the voice of a man to vtter his conceyt, but had beene so shet vp that time in sorow, that he wist not what to say, nor howe to couch his wordes to vtter what hys mynde was. Let vs marke then that when God summo­neth his seruaunts in suche wise, hee sheweth himselfe to bee their iudge and pincheth them to the quicke, as they are euen destitute of wordes, and confounded, and know not howe too expresse their meenings. Although (say I) that God woorke so, and that hee oftentymes deale roughly with vs: yet notwithstanding let vs call to mind the conuenient remedie, least wee bee put to vtter con­fusion. And this is it that Sainct Paule meeneth when hee sayeth that God by his holye spirite gyueth vs gro­nings which are intollerable. VVhen Sainct Paule spea­keth of the prayers of the faythfull, (I meene of the bet­ter sort:) hee sayeth that when God maketh vs too pray earnestly, then wee grone: yea wee euen grone, but wee haue not a woorde at hande: for if a man shoulde de­maunde of vs, what is it that thou sayest? VVhat is it that thou desirest of God? VVe wist not what too say too him. VVee muste keepe that as a thing locked vp, so as wee cannot declare by woorde of mouth, what wee ment too say. Yee see then howe God remedyeth that whiche is spoken heere: which is, that although all oure speeche were swallowed vp, yet hee giueth vs a meane too finde him, and to get too him, which meane hee al­loweth: and although that this kinde of language be not vnderstoode of men, yea and that euen the partie him­selfe which prayeth vntoo God bee intangled, so as hee cannot vtter his woordes: yet doth God vnderstand such maner of speech. Nowe forasmuche as wee see that God heareth our gronings when wee bee so abashed that wee bee vtterly dismayde in our selues: Let vs beare pacient­ly the aduersities which hee sendeth vs, seeing that hee giueth such successe as all of it redoundeth too our pro­fite and welfare. Lo what we haue too marke vpon this straine. Heere withall Iob vseth certaine similitudes, too shewe howe it is not without cause that hee complayneth so. Hee sayeth, will the wylde Asse bray when hee hathe grasse? no more wil the Oxe when hee hath fodder. And furthermore, Can a man eate a thing that hath no sauour, [...] the white of an egge without salt? By such similitudes Iob meeneth, that both menne and beastes are glad when things fall oute too them after theyr minde or desire▪ VVhat is the thing that the wilde Asse seeketh? Hee desyreth pasture. Therefore when he hath grasse at will [Page 117] he careth not to bray or to greeue himselfe. VVhy so? For he hath the thing that hee desireth. An Oxe likewise is contented when he hath fodder giuen him. But con­trarywise (sayth he) howe is it possible that a man should be made to like of the thing that is agaynst him? Verely wee will not eate of the meates that are vnsauerie. If a man shoulde make vs to suppe off the white of an Egge, it were ynough too make vs spewe: for it were a thing that woulde go agaynst our stomacke. Seeing that this worde betokeneth an vnsauerie thing: what is to be sayd 10 of a bitter thing that shoulde serue to choke vs? But yet much worse are the miseries wherewith Iob was afflicted. And therefore he concludeth therevpon, that he woulde fayne haue his owne wishe: which is, that God woulde kill him at the first blow, and not make him to pine away after that sort. Yee see in effect what is ment heere. And first of all let vs marke, that this sentence is good and true, yea and that the doctrine conteyned therein is verie pro­fitable: for it is expedient for vs too bee warned of our passions. There are which stande much vpon the repu­tation 20 of their owne vertues: and therefore it is good for vs to knowe that we haue neede too haue our fleshly desires repressed. VVhy so? Too the ende that if things fall oute according too our mynde, wee may haue skill to say: Beholde, God giueth vs our heartes desire, and therefore wee haue whereof to reioyce. And that if things fall out agaynst vs, wee maye acknowledge and say, be­holde, it is God that afflicteth vs: VVherefore? Euen bicause we haue offended him, and hee will cut vs oute our morselles. It is good therefore that these things here 30 shoulde bee knowne vnto vs, and that wee should minde them, and that the remembrance of them should often­tymes bee renued. And speciallye it is a great shame for men that they haue no discretion, seeing that the brute beastes can shew them howe that according to their mea­sure they haue some discretion. True it is that there is no reason nor iudgement in an Oxe, nor in an Asse. Yet hath God giuen them a certaine witte, whiche leadeth them thither as their nature goeth. Nowe let vs consider what it is that God giueth vnto man who ought too haue 40 iudgement. Bycause of the spirite which is imprinted in his soule. It behoueth him to haue discretion. But yet let vs note further, how it behoueth vs inespecially too fight agaynst oure lustes. Howe so? An Asse will leaue hys braying when hee hath pasture afore him: so will not a man do, he will not content himselfe. Verie well. It is good that a man shoulde thanke God when he hath pro­speritie, and that he shoulde know how he is so much the more beholding to God: but he must not fal asleepe vp­on it. Let vs learne then that here are two things. The 50 one is, that when God giueth vs meate and drinke, we be worse than the brute beastes if wee make not account of such a libertie, but be so blockish in our hartes, that wee consider not howe liberall and gracious God is towardes vs. Thus much for the first poynt. But wee conceyue the cleane cōtrary in many men: yea after a maner in al men, For howe great is our vnthankefulnesse? if God giue vs meate and drinke, haue we the stayednesse that is in brute beastes, to holde our selues in quiet and contented? No: we be like vnsatiable Seagulles. How fowle and howe ex­cessiue 60 are our appetites? See howe an Asse eateth. Al­though he haue trauelled with great paine, when he is put to pasture he satisfieth himselfe, and then layes him down vpon it, he is contented. But as for a man, though he haue crammed in as much as foure or fiue men could swall owe vp, he is not contented with it, hee regardeth not what is meete for him, but he will still bee heaping vp and gathe­ring in of more. VVhen a man hath his Garner full, yet hath he a bellie too bigge for it. VVhen he hath his wine seller well stored, he thinketh that that is nothing. VVhen he hath prouision ynough for a whole doozen of persons, yet will he not be contented he is like a [...] that can neuer be filled. Ye see then how men are [...] away by their lustes, so as they be neuer satisfied: such is their vn­thankfulnesse. And what iudge must such maner of folk haue? Euen the Asses and [...]en. The Angelles neede not to come downe from heauen too poure Gods con­demnation vpon their heads. In the order of nature a man may perceyue, that there is much more reason and mo­destie in the dulnesse that is in these beasts, thā there is in men who ought to haue a further consideration. Beholde a speciall poynt which we haue to marke here: But on the other side also let vs learne, that wee must not bee lyke the brute beasts in seeking nothing else but bellie cheere. For when God sendeth vs prosperitie, we must not holde vs there, that must not be our Butte to shoote at. VVhat then? Let vs vse the sayde prosperitie, passing continu­ally still further, and preparing our selues too affliction if God list to sende vs any: to the intent we bee not taken vnwares bycause wee made reckening too haue lyued al­wayes at our ease. I say let vs beware wee fall not asleepe in suche carelesnesse when God sendeth vs pasture, and that wee bee handeled as well as wee woulde wishe. But let vs continually quicken vppe ourselues, that wee may attayne too the benefyte wherevntoo hee calleth vs. Marke this for a speciall poynt. Nowe whereas it is sayde that wee cannot bee made too eate that whiche i [...] without sauour, and that wee cannot suppe off the white of an Egge without salt: Heereby wee may knowe (as I haue sayde) howe that before the blowe come, it is good too forethinke oure selues, that colde and heate, vnsauerie vittayles and all other such things are as it were aduersi­ties which we shunne by nature. Verie well, needes must wee feele this geere, for wee bee not senfelesse. But how­soeuer the worlde go, let vs make our selues readie too indure paciently the thing that is vnsauerie. Let vs bee contented that God shall do it for our profite. And there­withall let vs assure our selues, that sithe hee ordeyneth it, his onely will muste bee a better taste vnto vs, than all the things that happen too vs by oure owne good will. VVhat shall be our salt then to make vs finde good taste in all the aduersities that can befall vs, so as wee maye beare them paciently? Obedience, so as wee acknow­ledge, and say, go too, I see heere howe God afflicteth vs. And why? First bycause we be worthie of it: and se­condly bicause it is his will too aduaunce our welfare by that meane. Beholde (I say) what will make vs too finde good sauour in that which heeretofore was (as ye would say) lothsome. This then is the poynt that we must come vnto, when we be desirous to finde fauour in all our ad­uersities, that we may paciently receyue all the correcti­ons whiche it shall please God to sende vs, and that wee [Page 118] may frame our selues too his good pleasure, desiring no­thing but that he will accomplish as he hath begonne, to the intent that beeing guided and gouerned by his holye spirite, we may seeke nothing but to loue, serue, and ho­nour him, and too holde all that for good and rightfull, which it shall please him to sende vs.

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

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

WEe haue too goe forwarde with the matter that I began alreadie: which is, that Iob tormenteth him selfe heere, not for the miserie which hee indureth in his bodie, but bycause God hilde him as a poore con­demned person, and bycause hee dealeth as a iudge with him, and is altogither against him. Ye see then wherefore Iob is more greeued than for all 40 the rest that hee coulde suffer. That is to wit, bycause he feeleth Gods hande heauie vppon him, as Dauid spea­keth in the two and thirtie Psalme. And let vs marke this well alwayes. For otherwise we shall not knowe to what purpose hee sayeth, I woulde I were deade, I would God woulde kill mee, I would I were cut off from the world, for then shoulde I haue some ease, and I shoulde bee no more so sore pressed. And coulde there befall him any worse thing than death, specially than a death of Gods sending, wherein he should knowe that God woulde vt­terly 50 ouerwhelme him? And were not that the extremest of all miseries? and yet for all that hee sayth, that if God woulde dispatch him at one blowe, he could well beare it: but to linger pyning as hee doth, and too bee pressed so long a while, hee sayth it is impossible for him too keepe measure, for it is all one as if hee were hilde in a burning fire. Then let vs marke well this diuersitie whiche is be­tweene a man that is ouerwhelmed at the first stroke, and another whom God holdeth (as it were) vpon the Rack, whom he scourgeth a long while without giuing hym a­ny 60 respite, and which is not releeued in his miserie, but must be faine to abyde it out continually. Let vs nowe come to the ripping vp of the cace that Iob pleadeth here. First hee sheweth that his cheefe desire shoulde be to die and to be cut off. True it is (as I haue touched heereto­fore) that Gods children may well wishe death: howbeit to an other ende, and for an other respect [than hee doth heere,] like as all of vs must with S. Paule desire to be let looce from the bondage of sinne wherin we be hilde pri­soners. Saint Paule is not mooued there with any temp­tations of the fleshe: but rather, the desire that hee hath to imploy himselfe in Gods seruice without let, driueth him too wishe that he might passe out of the prison of his bodie. VVhy so? For so long as wee bee in this worlde, we must alwayes be wrapped in many miseries, and wee ceasse not too offende God, beeing so weake as wee bee. Saint Paule then is sorie that hee must liue so long in of­fending God, and this kinde of desire is good and holy, and proceedeth of the holy Ghost. But there are verie fewe that desire too go out of the worlde in this respect. For so long as we bee at our ease, we care not a whit what vyces and imperfections we haue, nor to be so forwarde in seruing God as were requisite: this geere toucheth vs not a whit. VVhat then? If there betide vs any trouble, if we fall into any disease, if matters fal not out as we would haue them: then wee wish our selues out of the worlde, and there is none other talke but of oure wearinesse in despizing of oure lyfe. Yee see then what Iobs wishing was. It was not chiefly bycause hee knewe what his state was: but bicause the miserie that hee felt did nippe him, therefore hee was desirous too haue his request at Gods [Page 119] hande. For he not onely desireth it [in his hart,] but also addresseth himselfe to God too make sute for it. And this is yet another mischiefe, that a man wisshing death, as Iob doth heere, shall bee as ye woulde say, shet vp and shrunke into himselfe, so as he shall not dare present him­selfe vnto God to pray for it, though it so be that he haue cōmitted a great offence before. For we must not presume to hide our selues, nor to haue any backe nookes where­in to make wisshes that are wicked and reiected of God. But yet when a man shall come so farre forth as to make 10 such request vnto God: no doubt but he sinneth double. VVhy so? For it is an ouergreat rashnesse for vs, to come to vnhallow the name of God. How is it then that wee must pray? VVhat rule must we obserue in that behalfe? That we request nothing which is not agreeable too hys wil, according as S. Iohn speaketh in his Canonical Epistle. And verely our Lorde Iesus Christ sheweth full well that we must keepe the sayd modestie when he setteth downe this petition, That Gods will be done. Ye see then how Iob vnhalloweth the name of God when he dareth make 20 such and so excessiue a request. Nowe then for the first poynt, whereas it is lawfull for men too wishe that God woulde deliuer them quickly out of this mortall bodie, when their life is besieged here with so many wantes and miseries: it is not by reason of the troubles that we must indure here, but bicause we are alwayes subiect to many vices. Marke this for a speciall poynt. Let vs marke fur­ther, that when God afflicteth vs, and that there happen things that are sowre to vs: we must not wish death ther­fore: but rather wee must buckle our selues to the com­bate, 30 sith that the will of God is so. Thirdly when we de­sire too bee set free from this bondage of sinne, and that God shoulde breake the bondes that holde vs as nowe: Let men do it measurably, so as we may be readie to bee humbled as muche as shall please him. And although it greeue vs, and that we sighe bicause wee cannot giue our selues wholly to do what God commaundeth: wee must first haue this cōsideration to say, VVell Lord, if it be thy will, that I beeing a poore sinner and hauing vices conti­nually lurking in me shoulde serue thee: graunt mee the 40 grace too acknowledge my faultes, that I may sigh before thee to craue pardon for them at thy hande. Beholde (say I) the measure which it behoueth vs to keepe. Further­more, let vs learne by the example of Iob, that when wee come before God, it is not for vs too bring thither oure owne desires and our owne lustes, and to speake whatso­euer commeth at our tungs ende: but our requestes must alwayes bee framed according to Gods promises, and ac­cording to that which he giueth vs leaue to demaunde of him. Ye see then whereat we must begin, if wee will pray 50 vnto God as becommeth vs. That is, we must not be rash to threape this or that at his hande: but wee must consi­der well what is lawfull for vs according to his will. For what honour do all those yeelde vnto God, which craue whatsoeuer commeth in their minde, without foreconsi­deration? Their meening is to haue his head vnder their gyrdle. Beholde (say I) an vntollerable presumptuous­nesse, when a mortall man will beare suche sway, as God must bee subiect to his demaundes. Besides this, we haue shewed alreadie, how God wil haue vs yeeld him such re­uerence, 60 as to seeke to know no more than hee giueth vs leaue, and then he thinketh good, and that he will haue vs to do it with all modestie. Seeing then that Iob hath hap­pened to ouershoote himselfe so farre, and to make such a request vnto god as is naughty, & as we our selues would finde fault with: let vs be well aduised that we bee sober minded when we fall in hand with praying vnto God and that we haue wel considered aforehand what things God promiseth and permitteth. And by the way the remedie hereof is not, that we should not pray vnto God, whē our flesh prouoketh vs to desire this or that: as there are some who (if a mantel thē that it is a peruerting of true prayer, to demaund any thing of God other than he hath allow­ed:) I say there are some which will answere, verie wel sir. I will not pray God at all, for I shoulde displease him if I should make him subiect after that sort to my desires: but I may wel ynough wish this or that, and yet the while not be mynded that God should be subiect to my desires: But we must not vse such by leapes. VVhat is to be done then▪ VVhen we see such wishes, so foolish and full of vanitie, and which are not onely fonde, but also wicked: what is to bee done? There is no seeking of any lurking holes. VVhat then? Let vs rather lay open our hartes before God, (as the holy Scripture speaketh therof) so as we haue nothing wrapped vp in them. But as soone as any desire comes in our mynde, [let vs thinke thus:] Is it lawfull for me to wish such things? Doth God permit me then? Let vs fall too examining of oure selues, that the thing which is entred intoo our heart may be layde open: and when we haue made God priuie too it, let vs dispose our selues to pray vnto him according to his will. VVhen we haue so done, let vs on our part consider, that wee must not come vnto God with our heade vpright, nor bee so bolde as to make so farre account of him, that he shoulde do whatsoeuer wee haue conceyued in oure braine: but wee must bee subiect too him in all poyntes, and in all respectes. Nowe then if wee holde vs too this measure: yee shall see all oure euill lustes corrected and repressed, and our knowing that a man muste not couet any thing which he might not be bolde to aske at Gods hande, will bee a brydle too vs. And wee must not presume to aske anye thing, but that whiche God hath graunted by hys woorde. If it bee so, wee must needes bee restrayned, and our flesh must not ouermayster vs to carie vs away to this or that. Lo what wee haue too marke concerning Iob in this streyne. Yet notwithstanding it is a lesson that is verie slenderly practized in all the worlde. For wee see howe one sorte make their wishes without any submit­ting of them vnto God at all: in another sort, there are suche vaine and fantasticall myndes, as they desyre con­traryes: there is none other conceyte with them but of coyning and framing newe deuises in their heade, and neuer too pray vntoo God. Beholde heere an intolle­rable vyce. Howe so? In that men wander awaye so, whereas God allureth them familiarly too come vntoo him? And whereas hee telleth them they may bee vn­burthened, by casting all their cares vpon him: is it not a great wilfull frowardnesse that men will make them­selues suche straungers and drawe backe from him? Yet notwythstanding it is an ordinarie matter. Let euerie man searche what is in himselfe. I pray you howe many foolishe desyres haue wee in vs, whiche mooue vs too [Page 120] sighe in oure selues, although God were not priuie too them? Another sort swarue aside to a contrarie extremi­tie: which is, that they become like blockes before God, asking this and that, without knowing howe, and with­out hauing any rule or choyce. And hereby it is too bee seene, that this sayde lesson whiche I haue earst set afore you, is verie yll knowne, not onely of those that haue not beene instructed in Gods woorde: but also of all of vs. And therefore so much the better must wee marke this text, to the ende that euery of vs may holde himselfe in 10 awe, and learne to frame our desires better than we haue done: and to bring this to passe, we must lay them open before God, assuring our selues that we shall win nothing by our slinking aside. For all things must come to account in their time. And therfore as oft as we shall be prouoked and minded to desire any thing: let vs learne to be at this poynt with God, that he may alwayes be made priuie too them. And for the doing hereof, let vs examine well al our sinnes, that we may condemne whatsoeuer we see is not agreeing to the will of him that ought to haue the whole 20 dominion ouer vs. But let vs come backe once againe too that Iob saith, that his wish was that God should slea him, and stretch out his hande too cut him off. I haue alreadie briefly shewed whereto these wordes tende: that is to wit, that God should at one stroke quite dispatch a man with­out making him to linger. Yea, but what gayneth hee by that? Shall a man fare the better by that? Yea, so it seemes to him. For we know that when we must bee faine to en­dure any torment: it is a comfort to vs, when it is not long a doing. But Iob hath here a further respect: which is, 30 that when God sheweth himself a iudge towards vs, and we feele him to be agaynst vs, it is an intollerable tormēt: insomuch that wee coulde finde in our heartes, that the mountaynes shoulde fall vppon vs. And Iesus Christ also sayth: we could finde in our hartes that the whole worlde should be turned vpside downe, and wee had much leuer that all creatures rose vp agaynst vs, that euery of them should bring our bane, and that we were to passe through infinite daungers: so we might not come before the face of God so dreadfull agaynst vs. Ye see then whereat Iob 40 had an eye. And true it is, that this is not knowne to ma­ny. VVhy so? Bicause the more part are so blockish, that there is nothing else but hardenesse and stubbornesse in them. If a man or a woman bee pinched with sicknesse: they crie out alas. If they bee pinched with pouertie, or hunger, or any other thing: euerie man can complaine as he hath occasion. But as for the torment of minde, wee can no skill of it, when God persecuteth vs and sheweth vs howe dreadfull his wrath is. And for proofe heereof, our consciences are so rockt asleepe, that hardly can one 50 bee founde among a thousande, that euer tasted what is ment by the hande of God so terrible as Iob setteth it foorth here. But yet neuerthelesse we haue neede to be so much the better fēced, as we be of the lesse power against such afflictions. For if God spare vs for a time, we knowe not that he keepeth vs for the ende. VVe see many that haue beene carelesse and haue made good cheere all the tyme of their life: yea and euen when men haue labou­red to make them feele God and his iudgemēt, they haue turned all into mockage: but whose iolitie God hath so 60 abated when they drewe towarde death, that insteade of the iesting and sporting wherevnto they had bene giuen, they haue bene faine as then to feele the terrors of hell, and were (as ye would say) locked vp in them, yea and vt­terly ouerwhelmed of thē, bicause God had cast his light­ning vpon them. I say we shal see some come to this state. And why so? God punisheth the pride wherewith they were puffed vp in their own conceyt to greeue him with. Therfore when the scripture speaketh to vs of the dread­fulnesse which they conceyue that feele God to be their iudge: let vs learne, how it is to the ende that euery of vs should thinke vpon it. And certainly the bodily harmes do wey very much with vs, according as we be wholy giuen to our flesh and to this present life. But beholde here the Scripture which speaketh to vs of amischiefe that is farre more to be feared, and which ought to astonish vs more: which is, when he maketh vs to feele our sinnes and sum­moneth vs to appeare before him. For then he toucheth vs much more, than if our bodies were torne in peeces, or if he shoulde lay as many miseries vpon vs as were possi­ble. Sith the cace standeth so, let vs feare God, and let vs not thinke our selues too haue made the better market when we shunne his iudgement: but let vs holde vs to it with our good will, and let euery of vs come to this obe­dience of examining his life in such wise, as he lay the ac­count of his sinnes open afore it. Ye see then howe wee must deale when we heare the words that are rehersed to vs heere. And Iob sayth, that then he shoulde haue comfort, and that he shoulde warme himselfe (or rather be merrie) in his sorrow or greefe. For the Hebrew worde which hev­seth in this place, signifieth to burne, or to be warmed, and some translate it to be merrie. To keepe the proper and naturall meening of the worde, let vs take, I shoulde bee warmed in my sorrow. His meening then is, that he should haue ease if God woulde stretch out his hande to cut him off at the first blowe: and that it greeueth him to be py­ned, and that God vseth not his force to ouerwhelm him at once, that his miserie might quickly bee at an ende. But yet surely they that are so dispatched vppon the so­daine, ceasse not too be afflicted still. It easeth them not so farre, as that they feele no more any great paine. But Iob speaketh like a man ouerpassionate, that knoweth no more where hee is: and therefore (to his seeming) there is no better comfort, than too bee vtterly razed oute as soone as God layeth his hand vpon him. As how? VVhen wee haue any present passion: wee imagine that there is none other miserie in the whole worlde, but that. VVhen a man is pressed with a sorrowe that is great and exces­siue: hee thinketh nothing at all of other mens greefes, those are nothing with him. If he be in a heate: he coulde finde in his hart to bee cooled, yea euen in yce. And yet if hee bee fornummed with colde, the same passion also will bee greeuous too him to beare, and as bitter as the heate that he shall haue indured afore. Yea verily. If a man haue eyther heate or colde, or any other thing that troubleth him in his bodie: yee shall see him so ouerta­ken, as hee shall thinke that all the contrarie miseries woulde bee an ease vntoo him: and that is bycause our passions carie vs away. Lo howe Iob hath spoken. Let vs marke then, that when we fancie releefes and easments, it is not that they woulde bee so, thoughe God shoulde sende vs all our desyres: wee shoulde finde that wee did [Page 121] but fall out of one miserie into another, and that there is none other ease, but to haue god fauourable vnto vs. And for proofe hereof, if it please him to giue vs pacience whē we lose but a finger: he can also well giue it vs when wee lose the whole hande, yea and euen when wee shall bee faine to lose the whole body. Then muste wee not thinke that the miserie is in the thing it selfe: but rather in our owne frayltie. For if we be weake & left vp to our selues: no doubt but we shall be vtterly confounded. But if God haue strengthened vs with his grace: although wee haue 10 a huge mountaine to beare: yet shall we well beare it out. And why? For Gods power shall bee ynough in that be­halfe. There needeth but one foote of water to drowne a man, & one other will drawe him out of the sea. There­fore if God reach vs his hand, although we were plunged ouer heade and eares: yer might we scape. But if it please not him to deliuer vs: wee shall not fayle to come to vt­ter ruine. Sith the case standeth so: let vs not thinke too haue case when God shall haue chaunged the kind of mi­serie: but let vs assure our selues that wee cannot bee ea­sed, 20 except God be mercifull & fauourable to vs, and ex­cept he haue pitie vpon vs, & shew vs that he hath forgi­uen our sinnes. See here the true rest. Otherwise we must bee faine to liue in continuall vnquietnesse, like as when a sicke man turneth and tumbleth hither and thither, hee thinketh hee hath some releefe, or if hee bee suffered to shifte from one bedde to another, beholde too his owne seeming hee is halfe whole. But when he hath tossed and turmoyled himselfe throughly, he seeth that his maladie is feercer vpon him: so little or nothing at all is hee men­ded 30 by it. Euen so is it with all of vs. It seemeth to vs that wee should be in better cace, if God would afflict vs after another maner than he doth: but that would neuer a whit asswage our greefe. In this cace it behoueth vs too flee vnto God, and too pray him too withdrawe his hande from vs: and when hee hath once receyued vs too his mercie: then wee shall see our selues rightly eased. As concerning that Iob sayeth that hee shoulde bee warmed in his sorowe: hee meeneth that his sorow should bee asswa­ged to his comfort: Like as when there is a greate fyre 40 vnder a pot, the fleshe will by and by bee sodden as soone as the pot is throughly heated: otherwise the fleshe wyll lie saping a long while, and become vnsauerie. So then is it: It seemeth too Iob, that when wee pine and linger in suche extremities, it is nothing else but too make vs rotte awaye in oure miseries. But yet neuerthelesse (as I haue sayde) men doo not then ceasse too shewe them­selues vtterly desperate: that is to witte, not euen then when God forbeareth to make them to languishe. But it behoueth vs to vnderstande, that if God list to prolong 50 our miseries, it is ynough for vs that hee giueth vs paci­ence: and that seeing he hath giuen it vs to day, hee will continue it to morrowe. If God woorke after this ma­ner: it is well, the aduersities will be easie to be borne, so as if he plundge vs ouer head and eares a hundred thou­sande times, wee will alwayes remit our selues vnto him, so be it that hee sustaine vs by his grace which he hath gi­uen vs from heauen, making vs to feele this comforte of the holy Scripture in our hartes: insomuche that if God touche vs, whither he fillip vs with his finger, or strike vs 60 with his hande, whether hee gyue vs greate blowes with a beetle, or whether hee make vs too pyne awaye by peecemeale, or dispatche vs out of hande: surely no­thing shall happen without his wiil, and his will t [...]n [...]eth too oure welfare: and so seeing wee bee his children, there is no cause for vs to doubte. And when Iob sayeth, Let him not spare mee, I will not conceale the woordes of the holie one: Hee maketh a drotestation whiche hee was not able to persourme. But hee speaketh after the maner of them, which are caryed away by theyr affections. Behold (sayeth hee) though God haue so ouerpressed me at the first blowe: yet will I not condemne him, specially I will not grudge agaynst him, but I will rather blisse his name, and confesse him too be righteous: neuerthelesse sithe I am tormented so long, and can haue no ease: I lose my pacientnesse thereby. Lo howe men proceede according as it hath beene declared. And Iob addeth, that hee can no more, and that his strength fayleth him, and that hee whiche is afflicted ought too haue a good turne at his fre [...]ndes handes. I haue shewed alreadie, that Iob ought too haue re­turned vntoo God, and too haue hilde him selfe there. But what? He buckleth himselfe agaynst those that haue founde faulte with him: and it is a temptation where­of wee ought too take good heede, according as the cause why the holye Ghoste bringeth this storie too oure re­membrance, is too the intent wee maye vnderstande, that when men come to heaue at vs, so as they scoffe at vs, and driue vs to dispayre, or at leastwise do the best they can too driue vs to it: wee muste take good heede of our going, that wee bee not intrapped by them. VVhy so? Beholde a man commeth to mee and sayes, thinkest thou that God hath a care of thee? Thou callest vpō him: but thou beguylest thy selfe in so dooing: and surely if God did not as it were abhorre thee, thinkest thou that he would haue exercised thee with such extremitie? Thou seest thy selfe heere to bee a poore damned creature, and perceyuest thou not howe God is agaynst thee? If a man come to me to whet me after this sorte, see what a dead­ly plague it is. But we must warde it off, specially bycause we haue our eares beaten with suche temptations, as we may see them and say, beholde the diuell is come to set me on fire, to the intent I shoulde frette and chafe agaynst God. But I must beate backe all his wiles, and gather my wittes aboute mee too consider that I haue not too deale with men, but with God. And therefore wee muste put vp oure complaintes vntoo him, and saye, Lorde thou seest howe this man seeketh nothing but too driue mee into despayre: hee is come hither to make mee fall quite and cleane away: vouchsafe therefore too receyue mee to mercye, and let mee vnderstande, that all that euer I muste indure, commeth not of man, but of thee a­lone. For although men bee woorkers in it through vn­aduisednesse, or rather through maliciousnesse, and by craft and outrage: yet doth not any thing happen with­out thy will: but thy will is good, righteous, and for my welfare. Lo howe wee ought too proceede. But Iob hath missed in this poynt, and his faulte muste serue for oure learning. And certeynly the holy Ghost hath ment ve­rye well, in that this holy personage, (who is as it were a mirrour of pacience,) is set heere before oure eyes too bee looked vpon, too the intent that the same thing may profite vs, and that wee may thereby receyue a lesson [Page 122] which wee may apply to our owne behoofe. So then let vs vnderstande that as oft and whensoeuer there happe­neth any greate inconuenience vnto vs, wee muste not make such excuses as these: yea I cannot abyde this pre­sent misaduenture, but if God woulde handle mee after some other maner, I shall well come too it. Let vs not set oure trust so: but let vs consider howe nothing ought to put vs out of pacience, to turne vs aside from God, and to make vs vtter rebelles agaynst him. Then let vs con­demne our selues in our owne vices, in whole and in part: 10 and let vs acknowledge, Alas, If God should exercise mee after any other sorte, then woulde the thing shew it selfe whiche is nowe hidden. There are a number of diseases hidde within mee, which I know not of my selfe, but God knoweth them. Therefore it standes me in hand to know my selfe, and too pray him that hee suffer not the greate number of vices which are in mee, to burst out at libertie to make battell against him: but rather that he will purge them and correct them. Lo howe wee ought too doo in this cace. And in so doing, let vs not take this conclusion 20 at aduenture which Iob setteth downe here whē he sayth, I will not grudge though God spare mee not, I wyll not denie the wordes of the holy one. VVhat is ment by this suppressing or concealing of the wordes of the holy one? It is ment of not giuing glorie vnto God in all poynts & in all respects. Then Iobs meening in effect, is this: when God shall haue scourged mee to the vttermost, yet wyll I not denie him too bee woorthie of all prayse, and ac­knowledge, Lorde it is good ryght that thou shouldest scourge me, I am thy creature, and forasmuche as I am in 30 thy hande, dispose thou of mee at thy good pleasure. Iob protesteth assuredly that he will do so: but he protesteth it, not knowing himselfe. Then (as I haue sayde) lette vs learne to enter into our selues, and not to tie our selues vnto men. For assoone as wee shall haue made suche a protestation, God wyll laugh vs too scorne. It is nothing else but follie and fondenesse for a man too say, if suche a thing happen I wyll do this or that, Therefore if a man come to that poynte, needes muste God laugh his pride too scorne. And in good sooth what is oure strength? 40 whereof can wee boast? So then lette vs knowe that af­ter what maner so euer God handle and intreate vs, wee muste alwayes haue the discretion to glorifie him, besee­ching him so to guyde vs by his holy spirite, as hee will giue vs the vertue of pacience thereafter as it shall please him to afflict vs. Thus yee see what we haue to marke in this streyne. And heerewithall hee addeth: VVhat is my strength that I shoulde bee able too indure? Is my strength the strength of stones? or is my fleshe as steele? Heere Iob entreth intoo his complayntes, too shewe that hee 50 hath iuste cause too cha [...]e after that maner, althoughe hee passe measure. And why so? For God (sayeth hee) on his syde is too excessiue in chastyzing. Yee see in effect what hee purposeth too saye. And wee see that whiche I haue touched heeretofore: that is too witte, that Iob is so ouerpressed with the present payne, as hee hath no regarde of all the reste, but is vtterly blinde in it. And this is a poynte that wee muste marke well. For yee see in what cace wee bee, and experience shew­eth the same. VVhensoeuer wee haue anye trouble, 60 strayghtwayes withoute regarding what it is, our eyes are dazeled at it, so as wee can not discerne betweene redde and greene, but wee babble out this and that too no purpose. So muche the more then muste wee marke what is conteyned heere. Iob sayeth heere, what is my strength? True it is that his strength is nothing. But when hee knoweth it and stayeth vpon it, is it not the nexte way too make him more impacient than hee was afore? Iob thinkes that his strength fayleth him not, saue in the present miserie that hee indureth. But contrarywise lette men try themselues throughly, and searche well what is in them: and they shall finde that the leaste inconueni­ence that troubleth them and pricketh them, is not with­out greate greefe, I meane as touching the bodie. But this is nothing in respect of that which Iob indureth through his spirituall temptations whereof I haue spoken. He de­syreth not too bee eased of his miserie, that hee myghte knowe his infirmitie and humble himselfe before God, so as he myght confesse it to be good reason that he shoulde be handled after that maner. VVhat then? Hee intendeth to shewe howe God handleth him after an extraordinary fashion, and that men are not woont to bee so ouerpres­sed. His meening then is to enter as it were into the field of battell with God, and that God shoulde likewise take his swoorde or I wote not what. Lo howe Iob runnes a heade. But we must demaund and seeke what our strēgth is: not in our selues, but in him that strēgtheneth vs. For wee shall neuer finde any thing but vanitie in our selues. If we thinke our selues to haue strength to carie but one fardel, we shal find our selues ouerwhelmed vnder it. For wee are faynte of our selues, and there needeth no aduer­sitie too come from otherwhere to beare vs downe. Our strength then is none at all to Godwarde. True it is that too outwarde shewe there maye well seeme to bee some strength in vs: but the same in deede is but a verie sha­dow. So then forasmuch as wee know how our strength is nothing, let vs conclude in generall, Alas, what shall be­come of me if God lay his hande vpon mee? Ought I not to indure a farre greeuouser torment, & yet notwithstā ­ding not lift vp my selfe agaynst him? Thē although God afflict vs as well in our bodies, as in our minds: yet must wee not grudge agaynste him to condemne him, as if hee did vs wrong. But forasmuche as wee knowe that oure strength in all cares and respects is nothing: ye see howe wee muste learne to humble our selues before God, and beseech him to strength vs, assuring oure selues that it is hee whiche hath the spirite of strength, and howe it be­longeth to him onely to gyue it vs. For else if wee were not sustayned by him, and that yet neuerthelesse it beho­ueth vs to indure a long tyme: what a thing were it? Let vs assure our selues wee should bee vtterly beaten downe at the firste blow. God should not neede to make the mi­serie indure long to destroy vs: for who is he that could warrant himselfe to cōtinue pacient one only day, or but one houre onely? Then needeth not God to prolong our miseries to shew our feeblenesse, & to make vs to be con­uicted of it: but let vs assure our selues that we cannot so much as begin any good thing, and muche lesse performe it. And therefore so muche the more must we be prouo­ked to pray God to mainteyne vs, and to lift vs vp euen when we be ouerthrowne. Lo in what maner wee muste consider our owne weakenesse, wee muste consider it as [Page 123] Iob did, too say that God keepeth out measure towardes vs: but rather let vs marke that when wee haue displea­sed our God, and that he chastizeth vs: in steed of amen­ding vnder his rods, we become worse and worse. VVhy so? Bycause that when God toucheth vs, we fall to blas­pheming of his name, and beholde, that is the vttermost and full heyght of all euill. So then let vs learne, that if God will remedie our vices, hee muste abate this deui­lishe pride of ours, to make vs too knowe it. Otherwise we shall neuer profite by all the chastizementes that hee 10 can sende vs. And when wee knowe the euill that is in vs: we must mislyke of it and seeke remedie of it, to say, Alas my God: true it is that I am so feeble and weake as there is nothing but vanitie in mee: neuerthelesse if it please thee to strengthen mee, thou not onely haste the strength of stone or steele, but also thy strength is infi­nite. Let all stones and rockes come rushe agaynst thee, let there be what storms and tempests there will, so as it may seeme that the whole worlde shall be sunken to the bottomlesse pitte: and yet is it certaine Lorde, that thy 20 strength is alwayes inuincible. And therefore vouchsafe to fortifie mee with thy holy spirite, to the ende that al­though I bee frayle of mine owne nature: yet I may not ceasse to fight agaynste the temptations that come to as­sayle vs. VVhen wee shall haue done thus, we shall haue profited greatly in this poynt of learning. And herewithal let vs vnderstand on the other side also, that if God passe out measure, & send vs such temptations as we haue no leysure to take breath: it behoueth vs to cry, alas. Then if God send vs such a temptation, yea or euen a hundred 30 of them: what will become of it▪ True it is that our na­ture will quaile in that cace. But if God haue pitie vpon vs, & that we call vpon him to helpe vs in our troubles: that is the way wherby we may bee deliuered yea and o­uercome all through pacience. Then behoueth it all men to prepare themselues by all meanes to afflictions▪ that they may feele the hād of God: and if they will haue him to succour them, that they may outstand the cōbats that shall be put to them, they muste haue recourse vnto him, praying him to strengthē them with the power of his ho­ly spirite, that they may cōstātly passe through all aduer­sities of this world, vntill they be gathered into the euer­lasting rest, which is prepared for thē in heauen, according as it hath bin purchased for vs by our Lord Iesus Christ.

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

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

THe first sentence that we haue hearde, 50 tendeth to this end. That the mā which is pressed so as he cā no more, deserues well to be excused if he be excessiue in his passions. And that is it that Iob al­leadgeth for his excuse. Although I speake out of measure (sayth he) men must not think me much to blame, for the misery inforceth me to do it. True it is that this colour may be admitted among men: but as to Godward, it cannot be iustified if wee alledge that the miserie is so excessiue, that we wote not what to do. For 60 God is able to asswage it, if wee desire it at his hand. And furtheremore we cannot excuse our selues after this pre­sent maner, but God shall by and by bee accused as if he had no regard of our welfare, or as if he had hādled vs without anye aduisement. Verely men thinke not of this: and yet when wee speake of God, we ought not to open oure mouth but with all reuerence and sobrenesse. Now let vs consider whether God chastyze vs with dis­cretion or no VVhen it is once agreed vpon, that God knoweth why hee afflicteth vs, and that hee neuer pas­seth measure: the same muste not go for payment when we come to excuse our selues: but rather we must yeeld our selues giltie. So then, seeing that Iob hath fayled in [Page 124] this behalfe: lette vs go the rather too the remedie: whiche is, that if wee bee combered with greate ad­uersities, wee shoulde haue oure recourse vntoo God, praying him too voutsafe too succoure vs. In so dooing wee shall finde, that hee will ease vs so muche as shall bee needefull, and also that hee will not suffer vs too quayle. Althoughe it shall seeme that oure calamities are as gulfes too swallowe vs vp: yet will God vpholde vs with his hande, and preserue vs in suche wyse, as wee shall not come too the poynte too bee vtterlie ouer­throwen. 10 True it is that in respect of oure selues, Gods intent is that oure weakenesse shoulde bee knowne, and that it shoulde shewe it selfe too the intent wee myght not haue whereof too boaste oure selues, but rather that the foolishe haultinesse that is in vs myghte bee beaten downe: but yet for all that, wee shall bee suc­coured by him in due tyme. Yee see then [what is to bee sayde] concerning this sentence. And it is sayde: That a freende ought too doo him good whiche is afflicted: But Iob complayneth that men haue not the feare of God. This 20 sentence oughte too bee common among vs. For wee muste not go to schoole to say, Let vs haue compassion vpon such as are in distresse: that is ingrauen in all men. There is no man but hee can skill to say that: specially when wee bee in aduersitie, euery of vs will desyre men to haue pitie of him, and to thinke vpon him too his re­leefe. Yee see heere a lesson that ought to bee more than knowen to vs, and yet in the meane whyle no man pra­ctyzeth it: and therefore so muche the lesse are wee too bee excused, as oure common prouerbes serue vs to our 30 condemnation. The veryest idiots and the ignorantest persones in the worlde, cannot say but they haue hearde that whiche is common and ordinarie among all men. And if a man consyder the prouerbes that runne a­brode: hee shall finde record ynough to reproue such as woulde take couert before God, which say, I knewe not what it was, I was not learned it, I was not warned of it. For wee haue skill ynough to say, that a man ought not too greeue the afflicted, but that hee ought too pitie him: and yet for all that, wee consider not of it a whit. 40 Ye see then that at the latter day God shall haue nothing to do to put in long inditements against vs for the cruel­tie whiche wee vse towards our neyghbours. And why? For euery man can bee his owne iudge in this cace. But let vs marke that when mention is made of compassion or gentlenesse, the same extendeth very farre. For the cace standeth not onely vpon geuing meate and drink to a man when hee is a hungred or a thirst, or vpon giuing some bodily releefe: but also vpon comforting of a man when hee is troubled with sorowe and anguish of mind. 50 If a man be hemmed in with aduersitie, it is no comming to him to vex him more and more, and to put him out of harte altogither, but rather, meanes muste bee sought to comfort him. And so the curtesye wherevnto wee bee bounde by nature, lyeth not onely in dooing some plea­sure: but also in not beeing hardharted to shake them off that are in any aduersitie without regarde of them. It is not to cōdemne them double, to the end that their mise­rie shoulde be the greater: but rather to bee meeke and gentle to them, so as we can find in our harts to mourne 60 with them that mourne (as the Scripture exhorteth vs) and to bee glad of our neyghboures prosperitie. Yee see then what wee haue to marke. But it is sayde: that a man for saketh the feare of God when hee hath not compassion of the afflicted. And trulye if a man remember well the rule whiche is giuen by our Lorde Iesus Christ: hee shall well see howe there is no feare of God in vs, when wee bee so shrunke away. And why so? For yee see howe our Lorde Iesus Christ telleth vs, that wee ought to followe oure heauenly father if wee will bee taken for his chil­dren. The very heathen themselues coulde well skill to say, that there is nothing wherein a man dooth more resemble God too fashion himselfe like vntoo him, than in doing good, inasmuche as it is a kindely thing for a man to succour those that are in necessitie. And now yee see howe God causeth his daysunne to shyne both vpon good and bad. If I see my brother, if I see him that is as it were a mirrour of myne owne flesh and myne own nature pinched with aduersitie, and haue no care of him, is it not a token and proofe that I thinke not of God, and that I am ouerbeastly? And so it is not without cause sayd in this streyne. That suche as haue no pitie vppon the poore wretched creatures which are in aduersity, haue gi­uen ouer the feare of God. Yee see also why our Lorde Iesus Christ sayeth, that the cheefe poyntes of the lawe are iudgement, rightuousnesse, mercie, and truthe. VVhen wee will shewe that wee feare God and desyre to serue him: wee muste come to this present poynt, that wee walke in soundnesse among men, so as wee bee not gyuen too guy lefulnesse and malice: and furthermore that wee render euerye man his ryght, that wee mayn­teyne good and ryghtfull caces as neere as wee can, and that wee pitie suche as haue neede of our helpe, in succo­ring them to the vttermost of our power. Yee see (I say) wherein wee shall fulfill Gods lawe. But if wee bee full of crueltie, so as euery of vs thinke onely vpon himselfe, and make no account howe other men fare: herein wee shewe our selues to haue no regarde of God. And why? For if wee had God before our eyes, we would consider that hee hath set vs here to liue togither and to commu­nicate one with another: wee would consider that hee is the father of vs all: wee woulde consider howe hee hath made vs all of one kinde, to the ende wee shoulde one of vs haue care of another, and none of vs drawe awaye by himselfe alone, considering that wee haue neede one of another. Therefore it is too bee sayde, that suche as are turned away from this kindhartednesse, haue also turned their backe vpon God, yea, and that they knowe not what thing manhood is. Then let vs beare well in minde this sentence: That to proue our selues to haue the feare of God, it behoueth vs to labour to do good to the affli­cted. True it is that for the obseruing of this general rule, wee bee bounde to do good to all men. Howbeit foras­muchas wee haue greate hardnesse of hart, wee must bee softened by the syght of euerye one that is in distresse. And in the same is a good meane to breake and abate all the enmities and euill will that haue bene afore? As how? If a man bee in prosperitie and aflote, and bee hated, and afterwarde fall and haue some greate storme lyght vpon his head, the sayd hatred which had bene afore, ceasseth: insomuche that they whiche had borne rancour agaynste him and woulde fayne haue eaten his hart and his guttes [Page 125] (as they say) are somewhat appeased when they see what a chaunge is happened vnto him. And seeing that afflicti­on is ynough to kill hatred to make enmitie too ceasse: I pray you what shall it do when wee see our neighboures in aduersitie? Ought we not to be double moued to suc­coure them? As for those that torment and sting poore folke that are in miserie and heauinesse, they are not one­ly vnkind bicause they haue no compassion: but also they exceede further, forsomuch as they come to increase the mischeefe. If I see a man that mourneth and desireth suc­cour 10 of me, and I turne my backe vpon him: I am cruell, and I shewe my selfe too knowe nother God nor nature. But if another come and laugh and mock at him that de­syreth to bee somewhat releeued, so as his comming dou­bleth his greef: suche a one is also double cruell. True it is that I haue dealte churlishly on my behalfe: but as for him that commeth to set his foote vpon the poore mans throte, dooth not hee shew himselfe to bee a wild beaste, yea and more than beastly? But such are Iobs freendes of whome he complaineth. Therefore if we will proue oure 20 selues to be Gods children, let vs learne, not to shake off them that are in miserie, assuring ourselues how it is the thing whervnto God calleth vs, & whereby he will haue a record whither wee take him for our father or no: that is to say, if we vse brotherlinesse towards men. But in any wise let vs beware wee lift not vp our selues against such as indure any aduersitie, and that wee oppresse them not moreouer. For wee see how that is a greater despising of God, than if wee made no reckening of them. Thus yee see what we haue to marke. And herevpon Iob vseth a si­militude, 30 comparing his freendes to a dry brooke. Looke vpon a brooke (sayeth he) which runneth not at all times, but is sometimes dry. If there come any great shot of wa­ter, and that it freze, a man shall see a greate houge heape while the frost lasteth. And afterward if there fall a snow, behold the waters come gushing downe, and the brooke is so swolne, as hee can scarce keepe himselfe within his banks, but ouerfloweth: a mā would thinke that it should continue so alwayes. But the brooke passeth. Hee goeth here and there (sayth he) and in the end dryeth vp: so as if 40 a man go to the way of Thema, or to the way of Seba, in hope to find water there, he shall be deceyued. Now these countries were wilde in respect of the lande of Iewrye, and there were desertes betwixt them: it had a dry waye and in maner vntrauellable, and therefore it was a place that had the more neede of water to refresh men. Behold the trauellers (sayeth he) when they shall haue seene such a brooke, they bee glad, and surmise with themselues, wee haue a riuer that will giue vs some refreshing if wee bee athirst, wee may drinke water: for wee shall haue it con­tinuallye 50 at hande. But when they come too the drye places and think to refresh themselues and to haue water there when the heate is greate: they see themselues de­ceyued, and therefore they are abashed, and greeued, and angrie at the matter. Lo (sayeth hee) euen such are you. And it is not without cause that Iob alledgeth this simili­tude here. For we haue seene heretofore, that his freends whiche are come too comfort him, are men of greate countenaunce. And no doubte but they were honoured and renoumed as wise men. For euen oure selues maye 60 perceyue they were no common persons▪ but had excel­lent giftes of grace in them. As touching the matter, Iob sayeth that all their wisedome was but a blaste of winde. And why so? For the cheefe poynte in a man, is to haue an egall stedinesse, that he bee not full of vaunts to fling into the feeldand to make great florishes with his sheeld, and afterwarde to meene nothing in deede but onely a brauerie, according as wee shall see some that make fayre faces, and by and by in the turning of a hand they are be­come other men, in somuche that at sometimes a man would say: Behold yonder Angels: and anone a mā shall see them wash away like water, so as there is no holde of them. Iob then in applying this cōparison to his freends, sheweth that they haue not the sayd egall stedinesse, and the sayd holde of themselues, which is requisite aboue all things in men. Therfore we haue a very profitable lesson to gather vpon this sentence: That is, that it were muche better for vs to bee as some little spring, whiche shall not seeme to haue any greate store of water in it, than to bee as greate brookes to bee dryed vp at tymes. There maye bee some little spring, & perchaunce it is well seene that it hath but one little hole, so as a man shall haue muche a do to draw vp one pot of water: but yet notwithstanding the spring continueth alwayes still, it serueth ones turne, it keepeth his course, it dryeth not vp. True it is that such a one beareth no greate shewe, it is not much made of a­mong men: the spring it selfe shall lye hid, so as a man may passe ouer it and not perceyue it, for the head of it is innermore, and yet it is muche better for too haue this little trickling grope in vs that holdeth out and conti­nueth still from tyme too tyme, than too haue houge gushing streames that make a greate shewe, and at length dry vp. As howe? Yee shall see some man that is a still man, and maketh no great talk: he is a laboring mā, or he shall be some handycraftes man that is of no greate reputation: but what soeuer hee is, hee leads a blamelesse life, hee laboreth faythfully, and referring himselfe too God, he contenteth himselfe with the little that he hath: if God giue him children, hee bringeth them vp, hee is a good example too them, and hee gyueth no occasion of stumbling. Moreouer hee is sure hee can make no greate troubles nor royots: for his hands are not so long, as that hee can stretch them hither or thither. But (as I haue sayde) hee sheweth in his littlenesse, that hee is able to help his neyghbour, for besides his cōfirming of them by his good example, God dooth also gyue him the grace to imploy himselfe for them in any small matters. Truely hee hath no greate shewe to the worldward: but yet the cace so standeth, as hee may serue a mannes turne euen with his littlenesse. Yee see then howe suche a man holding himselfe after that sorte in lowlinesse, and con­tinuing his race, may be cōpared to a pretie spring which neuer dryeth though it bee but little. But there shall bee other some that will woorke wonders, it woulde seeme there were no mo men but they, and at the firste blushe yee woulde say, beholde wee see wonders. But lette a man looke throughly vpon them, and hee shall finde the same lacke in them that is spoken of here. There are that bee practized and learned in the scripture: yea for to talk of it, and to countenance themselues with it, and perad­uenture also there will bee some gay shewe of it in theyr lyfe. See heere the likenesse of a drybrooke that makes a [Page 126] greate noyse when the waters come downe togither▪ and when the snowes are melted into it, it should seeme that a whole doozen of greate springs fell intoo it and gushed through it with greate violence. But what? Yee shall see a man that beareth a greate countenance: but let him bee throughly vewed, that is to say, let it be marked what hee dooth at length, and hee shall bee founde to fayle and not to hold on. So that if hee haue any shewe of vertue, hee shall haue so greate vices matched with them, as it is pity to see it, in somuch that a mā shall see he seeketh nothing 10 but to make himselfe well esteemed, whereas hee hath so vnreasonable faultes in him, (backebyting one man and beguyling another,) that all the world shall bee ashamed of him, or rather laugh him to skome. Yee see here the dry brookes that are well swolne for a whyle, but in the ende are dryed vp. And for this cause I haue sayd that we ought to be well aduised, and to take good heede euery man to himselfe, & to pray God to make vs perceyue our owne infirmities, to the end that wee cast not our selues in that sort out of our boūds, to purchace great reputation amōg 20 men: but that our cheef study bee to haue the liuing wa­ters that are spoken of in the seuenth of S. Iohn. True it is that our waters ought to flow foorth, & that we ought to make one another parttakers of the giftes that God hath gyuen vs: but yet in the meane season the headspring must lye couered within, and wee must bee satisfied with that which God hath giuen vs, and afterward deale ther­of among oure neyghboures, euery man according to his abilitie. Behold here in effect, wherevnto we muste apply the comparison that is set downe heere. But this exten­deth 30 very farre. For wee see howe Iob speaketh of hys freends that made pretence to bee redye to succoure him at his neede, and yet fayled in such wise as he was decey­ued of the hope that hee had in them: according as Da­uid sayeth, that they are Tablefreendes, but they shewe not their heads in the tyme of neede. VVe see then dayly the experience of that which is sayde here, how there are a greate sorte of dry brookes in the worlde, that is to say, that there are a greate sorte of howge waters that rore and make a mightie noyze: but there is no certeintie in 40 them, neyther haue they an euenflowing course to holde out to the ende. But to the intent wee bee not shamed, forasmuche as God warneth vs of it aforehande, lette vs consider that men are as it were drybrookes, & although they seeme to bee maruelouse streames for a tyme: yet­notwithstanding they vanishe and slippe awaye in suche wyse, as a man cannot tell where the water is become which they had trusted vpon. Seing then that God shew­eth vs how it shall bee so, yea and that besides his woord, wee haue experience of it also: shall wee maruell when 50 the matter is come too passe? So then lette vs beare well in minde, that we must not gaze at men here below: for in so dooing wee shall bee disappoynted of our expecta­tion. Let vs rather learne to hold vs to the fountayne of liuing water as it is shewed vnto vs by the Prophete Ie­remie. For God blameth the vnthankefulnesse of men whiche dig themselues pittes and cranyed cesternes that can holde no water, and in the meane tyme forsake him that is the welspring of the lyuing water, wherwith they ought too bee filled continually. If one shoulde make a 60 man greate promises, there woulde be greate fault founde if he should fayle him at his neede. Howe so? [it would be sayd] he hath promised mee mountaynes and mynes, I haue wayted vpon him, and in good fayth I haue inde­uered my selfe to do him seruice, and now he giueth mee the slip, he makes none acconnt of mee. Behold (say I) the complaints that will be made of ordinary: But we marke not that God chastizeth vs, when we hauenot leaned vn­to him, as became vs to doo: nor that it was not long of him that we were not succoured as he hath promised, bi­cause wee haue shrunke away to creatures, and put oure truste more in them than in the creator, and therefore that it is good reason we should bee disappoynted of our hope, and put to shame, and be brought vnder foote with those whome wee haue trusted vnto so foolishlye. Thus yee see what wee haue to beare in minde. Yet by the way, wee must abhorre such as are like drybrookes. For God hath ioyned vs one with another, to the intent that oure continuing heere, shoulde bee to comfort one another, and that euerye one of vs shoulde take a peece of hys neyghboures burthen. For if there bee nothing but gay countenances, and in the meane while wee haue no care one of another: see yee not a thing that tendeth to per­uert the order of nature? So then wee muste mislyke of them that make fayre protestations, and in the ende doe shrinke in the wetting, in suche wise as the waters whiche they made shewe of, were nothing else but too bleare folks eyes: for mennes wayting vpon them was in vaine. Nowe if suche maner of men deserue too bee condem­ned: what is to bee sayde of the brookes that defyle all things [with their minde] and carye out all afore them? For it is much better that the brookes should dry vp still, than to haue suche swellings to marre the feeldes and the medowes by turning vp all afore them, according as wee see that when brookes ouerflowe their bankes, they leaue nother lande, nor house, nor trees, but sweepe all awaye afore them. And the domage thereof shall not bee for that one yeere alone: but sometymes the groundes feele it a good whyle after, yea euen after such a maner, as men shall not bee able to sowe anyething vpon them, for all shall bee turned to sande and gra­uell. And wee see manie of these dryebrookes, yea and wee muste bee fayne too bee accustomed to them. They that are in authoritie and beare the mace of Iustice, ought too bee as a ryuer too refreshe suche as are readie too faynte, and too succour suche as are distressed. But what? They trample folke vnder theyr feete, they oppresse all ryght and equitie, and they maynteyne naughty packes that would put all to hauocke, and lift vp themselues o­penly against God. There needes no long examination of these things, they are apparant to the eye. They that are riche of the goods of the world, they that haue landes & possessions to liue of their rentes, the marchauntes that haue good trade of traficke, these ought to bee as riuers, and too water the places where they passe through, with the aboundance that God hath gyuen them. But what? They ouerflowe their bankes, and there is nothing else with them but of ouerthrowing one and of turning vp another, and thereafter as God hath giuen euery of them the more ability, so thinketh he himself to haue the more power to anoy and to greeue his neighbours. Ye see then after what sorte men doo through this defaulte beguyle [Page 127] those that haue wayted vpon them. For they haue a streame of water as it were a floude: yea [but that is] to destroy and turne vp all things. VVhen we see this geere, let vs assure our selues that such men are enemyes to na­ture, and woorke spyte vnto God. But herewithall let vs also marke, that by this meanes God wakeneth vs and draweth vs to him, to the intent wee shoulde learne too put all our trust in him. Furthermore (as I haue touched alredie) euery of vs is put in minde of his dutie, which is, that whē we haue the sayd waterspring in vs, thereafter as 10 we haue drawne of the said fountain of liuing water (that is to say of our God) we must not keepe the said grace in­closed in vs, but it must be a spring that neuer drieth vp, & therwithall the waters must flow out to our neighbors al­so. And according to the measure that euery mā shall haue receyued: so let him studie to do that which may be to the cōmon profite and furtherance of others: according as it is not gods wil that the thing which I haue receiued should serue for my selfe alone, and that I should suppresse it: but his wil▪ is that I should deale it forth to such as haue want, 20 and that euery man shoulde indeuer to do the like. Thus yee see what wee haue too remember in effect vpon this streyne. Furthermore wee muste also wey how it is sayd, that when a man commeth to the way of Thema, and too the greate beate, the waters of the Summerbrookes will fayle him, notwithstanding that in wintertyme and in the moi­ster grounds there had bene a greate quantity of water, & that it seemed to be maruelous. But this is it that is com­monly to bee seene in these iolly fellowes that stande so much vpon their reputation, & that make so great noyse. 30 VVhy so? for they hold not themselues in modesty, but they ouerflow their bankes, and swell in suche sorte, as it should seeme there were totoo an inuincible strength in them. They spred out their wings, & whē they be at their ease they promis this & that. But when it cōmeth to the push, it is nothing so nor so. For as a riuer is more requi­site in the greate heate of Sommer, & in a dry coast, than it shal be in winter & in moyst grounds: so also must our vertuousnesse shew it self whē it cōmes to the true tryall. If God afflict a man: it is the thing wherein he ought to 40 shew himselfe pacient. And afterward if it hehoue him to imploy himselfe vpon his neighbours: ye see wherein he ought to shew his charitie. Then let vs beare in mind that such as indeuer to make thēselues renoumed a farre off, do shew themselues to be drybrookes in the end, wher­as they that walke by measure & compasse, keeping thē ­selues in modestie, making no greate shewe nor greate noyse, nor raunging farre to inlarge theyr borders, shall bee as a welspring that is couered and hidden: the which (as I haue touched heeretofore) will not ceasse too doo 50 well, and yet (howsoeuer it bee) wee see it hath not any greate abundance, that a man myght saye it were likely that it shoulde neuer fayle: howbeeit this same is more commodious and bryngeth more profite, than all these greate brookes that make so great noyze in ouerflowing their bankes. And so they that make their greate shewes and musters before hande, are nothing else but litle apes toyes: and for our parte let vs take them to bee so, that wee may shunne them. For God suffereth this foolishe vayngloriousnesse that is in men so gyuen to vanitie, to 60 [...]u [...]ne to a mockerie, and themseluesto bee put to shame. It is certaine, that all suche as set suche store by themsel­ues and woulde make themselues renowmed, are led by vayngloriousnesse: and if there were not suche wyndi­nesse and swelling in them, they would be more still and quyet than they be, and they would not hunt for so great reputation. But forasmuche as they bee so haultye in themselues, that is to say, forasmuche as they be driuen and led with vaynegloriousnesse: it is good reason that God shoulde make them reprochefull among men, and that in the ende wee shoulde knowe howe there was no­thing but leasing in theyr cace. Yee see what oughte too holde vs yet still the more in awe, that wee become not drybrookes, but that euery of vs may reserue himselfe till neede requyre. Although the worlde despise vs, yet not­withstanding▪ let vs like better to walke in lowlinesse, thā to make shewes and too say, I haue this and I haue that. Nay, let vs reserue our selues to good purpose, to releue the necessitye bothe of oure selues and of oure neygh­bours, and let vs not be lauishe for a time to lashe out all at aduenture and at one pushe, and afterwarde drye vp in the ende. For if wee doe so, wee shall bee lyke to the drybrookes. Thus yee see what wee haue too marke in this streyne. And by and by Iob addeth, That hee had not desyred his freendes too releeue him with theyr goods, nor yet too bee his borowe too rescowe him out of the handes of his ene­myes, and yet notwithstanding in the meane season they were drawne backe from him. VVhen Iob sayth that hee had not requested his freends to giue him any thing, not to pay any ransome for him: he meeneth to apply the si­militude whiche wee haue expounded, to his owne pur­pose: as if hee shoulde say, when did I desyre you to giue me of your goods? If I haue done so, then might ye well withdrawe your selues from mee. And muche more rea­son were it that the waters shoulde bee dryed vp by you▪ yee myght cut off the way to the fountayne if I shoulde sue to you to helpe mee. I craue nothing of you: and yet neuerthelesse a man may see yee are as it were dazeled at the onely sight of my miseries. Therefore in so doo­yng yee shewe your selues well to bee drybrookes. Now lette vs remember well this accusation heere, that wee maye profit oure selues by it. For althoughe wee haue some shewe, and that it seeme wee were as readie and as forewarde as myghte bee: yet if wee succoure not oure neighbours when they haue lacke of vs: therein we shew our selues to be but drybrookes. And the matter standeth not only vpon our succouring of those with our goods, which stand in neede: but also vpon hauing compassion on them, without anie abatement of oure substance. For sith it costeth vs nothing, so muche the more shall wee bee vnexcusable, if wee bee nigardlie and haue no pi­tie vppon suche as are in distresse. Thus yee see where­in Iob ment to shewe the ouergreate hypocrisie of those, that haue had so fayre a glosse for a little whyle, and yet had no stedinesse nor firmenesse in them. This there­fore serueth too condemne suche as are of the same sute in these dayes according as wee see some so farre of from taking anie of their goods too succoure them that haue neede of it, that although nothing bee desyred of them, yet it is a greefe and peine to them, to vnderstand of the wants of their neyghboures: I say it is a greefe to them, not that they sygh for sorinesse, for a man cannot wrest [Page 128] a sygh from them, but rather they could finde in their hartes that their poore neyghboures were rooted oute: not that they woulde wishe them deade for pities sake, or for sorowe to see them in distresse: but rather of a skorn­fulnesse whiche maketh them too shunne suche as they see are in necessitie. Is there any so greate an vnkinde­nesse as this? Yee shall see some man that wyll bee a frende to the vttermost: yea so long as hee is in prospe­ritie. But if God lay his hande vpon him, wee voutsafe not to regarde him, as a creature made after the image of 10 God: but wee woulde bee as it were in a newe worlde, that wee myght haue no suche thing too meete with, insomuche as wee are ashamed onely to say, suche a man spake with mee euen nowe, or I spake with him. Seeing that the holie Ghoste dooth by the mouth of Iob con­demne suche extreme hypocrisie: lette vs looke too our selues, and when wee see the afflictions that are eyther in greate or small, let vs assure our selues that God sum­moneth vs, to make vs vnderstande the louing kindnesse which wee ought to put in vre towards those that are so 20 ioyned vnto vs. God should prouide well for all mākind, if it were his good pleasure that no man were in payne, but that euery man were contented and well at his ease. But what? His will is to sende suche necessities, to the ende that they whiche are not in suche want and needi­nesse, shoulde haue pitie on them that are, and that euery man on his owne behalfe & according to the abilitie that God hath giuen him, shoulde streyne himselfe too helpe those that haue neede. As for example. A mā perchaunce is well at his ease: but assoone as hee seeth any poore 30 bodye, hee shall bee touched with carefulnesse, it gree­ueth him to see him that is in necessitie, and although he distribute not all his goods, yet will he succour a man or twayne, and not ceasse to haue pitie vpon those that are not succoured by him as he could finde in his hart to do. Such a man as this shall bee much more set by than ano­ther that shall be much richer, bycause he hath as it were a longing too gyue meate and drink to suche as lacke it: and God also wyll cause men too haue pitye on him in tyme of his neede, according as hee promiseth that such 40 as haue bene mercifull and pitifull, shall finde the lyke. And when they happen too bee pinched with any aduer­sitie, others shall pay them suche measure as they haue measured vnto others. Yee see then what wee haue too beare in minde: namely that when we see our neighbour in aduersitie, we must frame our selues to be moued and affectioned too releeue them as well as we can. Yet not­withstanding if wee performe not our dutie to discharge our selues in gyuing of our goods too the releefe of o­thers: at leastwise lette vs shewe howe wee haue not the 50 sayde pride, that we would cut off those from vs whiche are in such necessitie & whom God afflicteth: but rather let vs know how it is the meane whereby God will try if we haue any kindly affection in vs. And in very deede we must alwaies be more warer of disdeyning those that are in pouerty and trouble: than of louing those that are in prosperitie & at their ease, or of soothing them vp in all respects bicause they beare a goodly port to the worlde­ward. And why so? For our charitie is not well grounded, if we loue our neighbours but in respect to be helped by them, and to serue our owne turnes with their credit, or with their goods & fauour. Nay rather let vs haue regard to follow that which God cōmaundeth vs: that is to wit, to shewe our charitie vpon those whome we knowe too haue more neede. And furthermore let vs extend this do­ctrine to ourselues: that is to say, Let vs not thinke it is ynough to blisse God when wee bee in prosperitie: but if God sende vs any affliction, yet for all that, lette vs not cease to glorifie him in all respects, and to put our truste in him. And although wee bee tossed from poste to piller with the miseries & greeuances of the world: yet neuer­thelesse lette vs assure our selues, that God is strong y­nough to deliuer vs, and that he will also do it, so we re­ferre our selues wholly to his prouidence, to glorifie his holie name in all that it shall please him too sende vs, as well in prosperity as aduersity. This ye see in effect what we haue to mark cōcerning this text. As touching that Iob addeth, Teache mee if I haue doone amisse: it cānot bee decla­red as now, & therefore we will reserue it till to morow.

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

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

IT is a greate vertue in a man too yeelde hymselfe teachable, that is too say, too submit himselfe to reason: for withoute that, men must needes ouershoote thē ­selues, 10 as it were in despite of God: for proofe heereof the cheefe honoure that God requyseth at our hands, is that whatsoeuer we know too proceede from him, bee receyued without any gayn­saying, that it be hild for good and rightfull, and that men frame themselues therevnto. And certeinly all truthe and reason proceede from God. Therefore let vs con­clude, that God hath no soueraintie nor authoritie ouer vs, except men yeeld themselues fully to that whiche they knowe too be true and reasonable. So then we shall haue 20 profited greatly in all our lyfe, when wee shall haue lear­ned to humble ourselues so farfoorth, that assoone as the reason of a thing is knowne vnto vs, wee make no more gaynesaying, nor shewe our selues stubborne and hard to agree vnto it: but rather doo such honoure to God as too say, Lord wee see it were to make warre agaynst thee, if we should stand any more in this case: for thy truth is the true marke of thy diuine glory: and therefore whosoeuer will woorship thee, muste obey thy truthe: for other­wyse, all must needes be troden vnder foote. And thys 30 is the matter that Iob treateth of in thys streyne. For he protesteth, that if hee bee taught, he will holde his tung: his desyre is too haue it shewed hym wherein hee hath doone amisse. No doubt but Iob dooth heere in hys owne persone giue a common rule too all the children of God. VVhich rule is, that when God shall haue shewed vs wherein wee haue doone amisse, wee must no more open our mouthes to alledge tryfling excuses, and to en­ter intoo defence of our dooings, but wee must gyue eare too that which shall be told vs, without incountering it: 40 and generally wee must receyue all good doctrine as soone as it is spoken, without asking whither it be so or no, and when wee know it to bee so, we must go through with it, without kicking against the pricke. And as I haue sayd that it is a great vertue too bee so teachable: so also let vs vnderstande, that it is a very rare vertue and not lyghtly to bee found among men. Nay rather, wee see a foolish presumptuousnesse, so as euery man weeneth too be wyse in hys owne conceyt: and heerevppon groweth such a deuelish wilfulnesse, that although wee shewe our 50 selues too bee more than conuicted, yet many of vs wyll neuer yeelde, but are rather so shamelesse and brazen­faste, as they will maynteyne that whiche is against rea­son: for all is wellynough so they bee not foyled. So muche the more ought wee to marke well what is sayde heere: for although Iob treate heere of his owne ver­tuousnesse: yet notwithstanding, Goddes holy spirite setteth it heere before our eyes as a lookingglasse or an example for vs too followe. So then, let vs not be wed­ded to our owne fancies, that we should not quietly her­ken 60 too that whiche is tolde vs, yea euen when it com­meth too the poynt that wee must bee rebuked for oure faulte. For Iob treateth thereof in especiall: And it is against the foolish ouerweening that is in men, for when they bee conuicted too haue done amisse, and to haue ouerseene themselues, they bee not ashamed too cast themselues intoo a thousand absurdities, and too bee ca­ried away by them, so as they become lyke brute beasts, facing out the matter as it were in despite of God, and all their glory is to be opinionholders, and to bee men that will neuer be ouercome. First therefore let vs marke, that when any thing shall be propounded vnto vs, wee muste not be so wilfulminded as to say, looke what I haue con­ceyued, that wil I stand vnto. No, no: let vs beware of such wilfulnesse. For it is a deadly plague when wee shall bee so headstrong and wilfull in the matters that wee take in hande. It is all one as if wee should shet the gate a­gainst God, and say hee shall not come in, and that al­though hee visite vs, and although he bee desyrous too shewe vs that which is greatly for our welfare: yet not­withstanding, we will repulse that grace. And this is that I haue sayd already: namely, that if we will be Gods chil­dren, we must haue the spirit of meekenesse, that is to say, we must haue a peasable and quyet mynd, and wee must suffer our selues to be handled by him. Behold also wher­fore our Lord Iesus Christ likeneth his children to lambs or to sheepe which follow the voyce of their shepeherd, and herken vnto him as soone as he calleth them. There­fore let vs learne to be reproued, and to receyue correc­tion whensoeuer it is brought vs: and generally lette vs learne to yeeld our selues to all things that we knowe to be good and of God. Are we taught? Then must wee fol­low. And as I haue touched already, as for those that are so wedded to their owne opinion: it is certayne that God setteth them foorth to bee a mockerie and reproch, so as he suffereth them not to haue any more shamefastnesse and modestic, but letteth them bee as wylde beastes, and so reuengeth hymselfe of suche stiffeneckednesse when men cannot find in their harts too yeelde and too bowe their necks in agreeing too his will. And this is it that Iob meeneth by Holding of his peace, or by holding of his tong. For a man may teache vs, and wee perchaunce shall say. It is true, yea and wee may perchaunce alwayes say, Amen Sobeeit. But yet peraduenture there may bee some that wil hold their tong, and yet notwithstanding cōtinue still stubborne in their own fancies whatsoeuer befall. If yee speake too a man that is fully determined not too yeeld: he will be mum, he will not vtter a woord, ye shall not get him once to open his lippes: and yet notwithstan­ding this his holding of his peace is not without stubbor­nesse. But when Iob speaketh of holding his peace: he meeneth that when a man is warned, it is not for that hee should incounter it, so as if a man gyue him one woord, hee shoulde gyue three to the contrarye: but that wee should simply gyue eare to that which is sayde. Thus yee see what the holy scripture meeneth by holding ones pe [...]ce [Page 130] or by holding ones tong. For when we be commaunded too hold our peace vnto God, it is to the intent wee shoulde not make any adoo, bycause that all our passions are as roarings, which make such a noyse as God can haue no audience nor be heard of vs. And so let vs lerne to speake and to hold our peace when we be taught. First lette vs learne to hold our tongs. That is to witte, that we hinder not the grace of God when it is offered vs, but that wee giue eare, and keepe our mouth shet so as wee reply not. And furthermore let vs also learne to speake: that is too 10 say, to confesse that Gods truthe is good, and that there is no fault to bee found in it, according as it is sayde, I haue beleeued, and therefore will I speake: and not only let vs yeeld such record vnto Gods goodnesse, but also inde­uer too drawe others to it. Lo wherevntoo our speaking must serue: namely to the end that the ignorant may bee defyed, and that wee may with one common accord bee Gods true scholers, so as his doctrine may be receyued whensoeuer he listeth to play the schoolemayster among vs. And thus ye see what wee haue too marke vpon thys 20 streyne. But if euer this doctrine be needefull to bee pra­ctized: nowadayes is the time: for we see what ignorance is in the world: I pray you in what darknesse haue we bin? and if we will needes hold vs to that which we haue cō ­ceyued, what shall become of vs? VVe haue bin so lewd­ly taught, as there hath bene nothing but confusion in our whole lyfe. Now if God had not graunted vs the grace to gyue him the hearing that is mencioned in thys place: what a thing had it bene? And at this day wee see manye that continue in their ignoraunce, bycause they 30 cannot abyde too heare paciently what is tolde them: and God dooth iustly punishe them for this hastinesse of theirs in lifting vp themselues agaynst hym. And fur­thermore wee see how things are so confuzed through­out, that if wee bee not weldispozed and settled to her­ken what is shewed vs in Goddes name, and too apply the same too our behoofe: it is certayne that wee shall bee lyke straying beastes: euery man shall wander heere and there, and none of vs all shall keepe the right way. So then, seeyng wee haue suche neede to bee teachable: 40 and to haue a meeke mynde too receyue what is sayde vnto vs: let vs learne to represse all these fond affections that auaunce themselues, when wee see any vaynglori­ousnesse in our selues, according as some be desyrous to set out themselues, and to speake agaynste the truthe which they knowe, of purpose too purchace themselues fame: and othersome are firie, and their wits runne at rouers in suche sorte as a man can neuer brydle them. Seing that wee knowe all these vices too bee in vs: let vs learne too correct them, to the intent there may not bee 50 any thing too hinder vs from holding of oure peace, and too keepe our selues quiet, till wee haue lerned that which is good, and that which God teacheth vs. Thus much cō ­cerning this first verse. And touching the residue, he say­eth, Teache yee mee and shewe me wherein I haue doone amisse. By this he meeneth that although Gods children ought to be meeke to receyue correction and good doctrine: yet notwithstanding it is not ment that they shoulde bee without wisdome and discretion. For we see what is hap­pened in the popedome vnder coloure of beeing simple. 60 Mē say there, O we must walk in simplicitie. It is true: but their meening is, that men should suffer themselues too bee led like brute beastes, without discerning betweene whyte and blacke. But it is not for nought that our Lord promiseth his faythfull ones the spirite of discretion: It is to the intent they should not bee led heere and there too daunce at euery mannes pype, nor bee led about lyke poareblind men. VVhat is too be done then? VVee must be taught, and wee must haue the knowledge and cer­tayntie of Gods truthe, too followe and obey the same, and when any man shall haue shewed vs our faultes, wee must take warning aryght, thereby too followe the good and eschue the euill. Thus ye see what is ment by thys woorde Teach which is placed heere. And it is a very pro­fitable warning. For there are many folke whiche thynke it ynough to receyue whatsoeuer is sayde to them. Yea e­uen without any warrant that it is so, or without hauing any firmenesse in the same. But if wee will haue a true fayth: Gods truthe must be sealed in our harts by the ho­lie Ghoste, so as wee may be fully resolued of it accor­ding as sainct Iohn sayeth, that wee knowe ourselues too be the children of God. He sayeth not, that wee suppose or weene it, nor that we haue conceyued a confuzed and intangled opinion: but hee speaketh of a knowledge. True it is that this wisedome commeth not of our fleshly reason, nother can oure owne witte and vnderstanding bring vs to it: for Gods learning surmounteth all capa­citie of man. Yet neuerthelesse it behoueth vs to consi­der, what truth is, and too bee throughly resolued of it, and not too receiue whatsoeuer men tell vs at auenture and vnder the shadowe of simplicitie without knowing why or how. But wee must diligently inquire of the thing that is told vs, and when we vnderstande a doctrine to be good, we must determine fully with our selues too hold vs to it. For thencefoorth there is no more replying, it is hygh treason when we will open our mouth agaynst God. Thus yee see what wee haue too marke heere. So then, such as are ryghtly taught concerning God, may well bee angrie with those that woulde disguyze Gods trueth with their leasings: lyke as in these dayes it is ve­ry requisite for vs to be armed with the example of Iob, that we may beate backe all the wicked slaunders, where­with the enemies of God and of his woorde labour to o­uerthrowe and turne away our fayth. Ye see how the Pa­pists doo vs greate wrongs: insomuch as it shoulde seeme wee are not woorthy that the grounde shoulde beare vs. But in the meane while there is no talke of shewing why. It is ynough for thē that they haue filled the eares of the ignorant sort afore hand, [bearing them in hande] that we speake againste the holye Churche bycause wee will not be subiect to all the traditiōs which they haue made. Yea: but it is sayd that Gods woorde is it that must be re­ceyued: and therefore that whosoeuer speaketh, must not aduaunce himselfe too bring fancies, but must speake in such wyse as men may knowe that the thing whiche hee vttereth is godly and of God. Then must God be exalted among vs. Also when the Papistes prye out and cast vp their skum: it behoueth vs to bee alwayes readye too bee taught. Yea howbeit so as it be the doctrine, not of men but of the liuing God, and of him whome hee hath ap­pointed to be our onely mayster, that is too witte oure Lord Iesus Christ, who nameth himselfe a shepherd, to the [Page 131] intent that wee should be his flocke, that his onely voyce should bee herd among vs, and that we should shake off the voyce of straungers. And moreouer it is not agaynste the Papists only, that wee must bee armed with this war­ning: But we are at this day in so miserable a tyme, as the childrē of God haue great neede of inuincible constancie to resist so many and so sundry aduersaries. In these dayes it booteth not to find fault with the euill and to condēne it: for euery man supporteth it too manifestly. In these days we become to such a bottomlesse gulf, that if there 10 happen any wickednesse, euery man couereth it, yea and iustifieth it: and if there be any good, O it must needes be condemned. And how so? do not men feare this horri­ble curse which God hath vttered by his prophet, Cursed be you that call euill good, and good euill? Truely so little do men thinke of it, that (as I haue sayde) the euill shall be borne withall, yea and borne out: and the good shall be borne downe. VVhen a man shall not only haue doone amisse, once or twice, but also proceded so farre as to spyte God too the full: it is all one, so it haue some 20 shewe of ceremoniousnesse. A man shall come and say to him, see, thou haste doone amisse: yea, but that is all [that is done to him.] This is lyke as if some seruant in a house haue confederate hymselfe wyth the children to guzzle wyne and to play the gluttons in some corner, and to do all maner of naughtiue [...] and yet when the fault is espyed, the children should make countenāce to say, thou hast done amisse: when as notwithstanding, they haue all of them with one accord compacted themselues togither with thē, to commit suche ryots and vnthriftinesse. And 30 men vse the like ceremonies at this day, to mocke God withall, when the euill is excessiue as can be. Contrarily needes must they be cōdemned that haue walked in sim­plicitie and vpryghtnesse, and whiche haue maynteyned Gods quarel. These must passe the pikes & be cōdemned, whyle the wicked be bolstred out, and fauoured at al men­nes hands. But what is there for vs to do? we may hardi­ly despise those that mocke God in such sort, & take to vs this cudgell here, which will serue to beate them down, & to put them to confuziō before the heauenly iudge: that 40 is to say, whensoeuer any man shall teache vs [aright:] let vs be tractable and quiet. But if we perceyue hym to in­deuer to confound Gods truthe, or to turne it into a lye: let vs abhorre all such maner of dealing, and let vs always hold on our owne race. And this is it that is sayd conse­quently, That the wordes of rightnesse are strong, and what fault finder is there that can finde any fault in them? Heereby Iob meeneth to shew, that when a man hath a good con­science, he shall continue stedfast and neuer bee shaken for any thing that can be sayd to him. True it is that the 50 wicked wil labour throughly to ouerwhelme him: but yet shall he continue alwayes in his stedfastnesse. And here­by we be warned to walke rightly before God, & to haue a good [inward] witnesse that there hath bin no hypocri­sie in vs. Haue we done so? Let men assayle vs on al sides, and we shall haue wherewith to hold them tacke. True it is that we shall not ceasse to be greeued: but yet shall the wicked neuer haue the vpper hand against vs, if we haue this rightnesse wherof Iob speaketh heere. And it is an in­estimable priuiledge, that such as haue kept on their way 60 in this rightnesse & soundnesse, can neuer be cōfounded. True it is that to the worldward men may oppresse them with false slaunders, and men may diffame them in suche wise as it shall seeme that they be the worst folke in the whole world: according as we see the frowardnesse that reigneth nowadayes, so as there is nother right nor indif­ferencie remayning. VVe be come to the time wherof the prophet Esay cōplayneth: namely that right is openly op­pressed, and vprightnesse and truth are chaced out of the world. And besides this (sayeth he) although the mischeef be increased, and ouerfloweth his bounds more & more: yet hath there not bene any man that hath vttered one word to cleere these things that are so confuzed: but ra­ther it hath seemed that euery man hath had a desyre too augment the mischeef. Behold at what poynt we be. But (as I haue sayd heeretofore) yee see it is an inestimable priuiledge that wee can hold that thing for good whyche the world hateth, and that when men poynt at vs wyth their finger, when they spit in our faces, and when they trample all reason vnder foote. Although we see all this: yet notwithstanding we be not abashed so as wee shoulde inclyne too any wickednesse, but doo alwayes continue fast rooted and grounded in the sayde truthe, whych is myghtie ynough to maynteyne vs. And so folowing that which is shewed heere, let vs learne to hold vs always to the word of rightuousnesse, assuring our selues that God will euermore bee on our side, and that his truth will bee so myghtie, that in the end it will get the vpper had. True it is that forsomuchas men are fugitiue, and runne on so headily: the truth hath not alwayes his full scope, and it will seeme erewhyles to be vtterly ouerthrowne: but let vs haue pacience vntill the day of the Lord do appeare as sayeth S. Paule. For that is it wherevnto he calleth them, mocking at the ouerweening of suche as iudge so awkly, ouerthwartly and confuzedly, in charging him with those reproches. But (sayeth he) I will wayt for the day of the Lord, til God at length discouer the false slaunders wher­with I haue bin charged. For whē that day (sayeth he) be­ginneth to appeare, thē must ryghtfulnesse come abrode, then must slaunderers bee conuicted, and then must all things turne to their confusion. Now if God euen in our whole lyfe, graunt vs the grace too get the vpper hand of all maliciouse persones that go about to trample vs vnder foote, when we shall haue walked vnfeynedly in truthe: much more shall wee haue that preheminence when the cace concerneth fayth and the seruice of God, & the do­ctrine of saluation, that is to wit, God will giue vs such & so stedfast a constancie, that when the diuell shall haue bent all his force against vs, he shall gayne nothing at our hāds, according also as we haue a promis therof. VVher­of is it long then, that we bee no stedfaster now adayes, seeyng the troubles that are in the world? whereof com­meth it that wee see so many men giue themselues too naughtinesse? Euen bicause they haue not this said right­nesse, and bycause they bee not fensed against the mani­fold assaults whiche Satan bendeth agaynst them. Verely there are some of a good minde: if a man warne them, they receyue chastizement quietly: if no man trouble them, it is well, they will hurt no man, neyther will they gyue any cause of offence. But if they once see that ini­quitie hath full scope, and that if a man meene too liue simplely and vprightly, hee shall bee pricked on the one [Page 132] syde, and punched on the other: then he starteth asyde and boweth wyth al wyndes. And whereof commeth such inconstancie? It is bycause they haue not the rightnesse that is spoken of heere well rooted in their harts. Behold (I say) what is the cause why wee see so many wauering men, who are not sure of the truthe of the Gospell, inso­much that they be but as wethercockes that turne wyth euery wynd, or as reedes that bow euery way. And why is that? Euen bycause they neuer knew the power of Gods woord and his truthe. For it is certayne that the truth is 10 so strong, as the diuell may well assayle vs, and woorke vs all the trouble that he can deuise: but yet howsoeuer the world go, wee shall holde our owne, and wee shall abide stedfast in our state. VVhat is too bee done then? Let vs pray God to make vs feele the power of his word, whereof mention is made here, (that is to wit, how it is an inuincible fortresse) that we may knowe the same by ex­perience: and in very deede wee be too blame if wee doo it not. And let vs not say as many ignorant persons saye, I knowe not on what syde to turne me, for I see contrari­eties 20 in mennes opinions, one sayes this, and another sayes that. True it is that there are dyuers opinions: but so must our fayth be tried, and God suffereth it, accor­ding also as Sainct Paule sayeth that there must be here­sies, to the intent that such as are of God, may be knowne by hauing this the constancie of cleauing continually vn­to Gods truth, neuer to be turned from the same. Then if it be alledged that there are many incounters and dis­putations: it is true: but is that as muche to say as oure faith must therefore bee shaken? for wherein shall the 30 stedfastnesse of this ryghtnesse shewe it selfe: that is too say, how shall a man knowe that the truthe is so strong, or where shall the power thereof shewe it selfe, but in vs? Like as in verye deede when it is sayde that Goddes woord indureth for euer, it is not ment that it is alwayes but in heauen only: but that it is also in the harts of the faythfull, according as sainct Peter sheweth vs, that al­though wee bee tossed with many stormes and tempests in this world: yet shall our fayth neuer be shaken downe. So then it is certayne that Gods truthe is myghtye y­nough 40 too withstand all assaultes, according as it is sayde, the victory that ouercommeth the world is this, namely euen your faythe, as Sainct Iohn sayes in his canonicall epistle. And so, are wee desyrous too profite well in the Gospell and in the schoole of God? Then let vs learne, not only too take and too followe that, whiche is good: but also too answer therevnto in such wise as wee maye protest, I will doo such a thing, not only bycause I hope too bring it too passe: but also bycause God wyll gyue mee strength too withstande the temptations whych the 50 diuell shall prepare against mee, so as I shall neuer fayle whatsoeuer betyde. And where as it is sayd, whiche is the faultfinder among you that can find fault with any thing? it is too shewe that the enemies of God may well practyze, and well vse craftie conueyances and naughtinesse: but they shall neuer obteyne too suppresse the truthe. Not that they shall not streyne themselues to do it, or that they shall not deuise any thing that may serue to streng­then them withall: but yet (notwithstanding all thys,) God will maynteyne the case of his seruantes, and at 60 length shewe that the truthe is certayne. I say the wicked shall do their indeuer, yea and sometimes they shal seeme to haue the vpper hand: but by that meanes God puni­sheth the vnthankfulnesse of the world. And this is it that sainct Paule meeneth by saying that the wicked and such as anoy the Church shal go on and preuayle and increase. And how is that? Is it not for that God giueth Satan the brydle, and suffereth the diuels champions to aduaunce themselues in such wise, as it seemeth that they ought to be Lords of all? But God suffreth it not without cause: for we see the vnthankfulnesse of the world. There are ma­ny that would willingly be deceyued, and which are gre­ued when men teache them in all purenesse: who coulde fynde in their hart that Gods word were so confused, yea euen in such sort as a man myght not knowe nor discerne aught, but that it had twoo faces [in one hoode] as they say. Othersome, although they can abide to heare one say the truthe, yet they haue no greate care too be throughly rooted in it: all is one too them. Now forasmuch as God seeth in the one sort suche a maliciousnesse, and in the other sort such a carelesnesse, that it turneth euen to an open rebelliousnesse, and many men quenche the lyghte that God setteth before them: do wee maruell if he slacke the brydle too the wicked, and too those that turne the truthe intoo lying, and vtterly deface it? But yet in the meane whyle it is certayne, that God strengtheneth and mainteyneth those to the end, whome he hath taught his truth. And so yee see wherefore it is said that the faultfin­ders maye well streyne themselues: howbeit in the ende they shalbe vanquished, and God will shew himselfe too be on that side where good right is. And this is spoken, not only of the doctrine of the Gospel: but also of al that euer concerneth the life of the faithfull. True it is that the do­ctrine of saluation is one of the preciousest things that god hath. And therfore ye see also that he wil shew the power thereof in such wise, as he will destroy the wicked by the breath of his mouth, and they shall feele that the sayd word which they haue despised, is a sworde too slea them with, and to driue them into damnation. Then behoueth it God to vtter his power in this behalfe aboue al. But yet in other doings, whensoeuer we be wrongfully oppressed by men, and that whereas we ought to be susteyned, it shal seeme that all goeth cleane Backward: yet let vs not cease to trust still in God. And why? For wee may perhaps bee little set by for a time, and we may be abhorred as if there were nothing but euill in vs: But let vs be contented too haue God and his Angells too bee good witnesses of our soundnesse. Let vs tary till God chace away all droopie darknesse, and make our innocencie to shine out, that it may be seene as the breake of the day. Thus ye see what we haue to marke in this streine. And by and by Iob ad­deth, that his friends which came to him vnder pretence to cōfort him, haue framed talke to confound his holy purpose (that is to say, to confound his right sayings) and haue let the words of the afflicted passe into the wind. Heere Iob accuseth those of extreme spitefulnes, which proceede so egerly a­gainst him. And it behoueth vs to mark wel this point. For no doubt but the holy Ghost sheweth vs heere, what wee haue to beware of, if we be loth to displease God & wold not make as it were open war against him. Behold (I say) a vice that is hateful before God: which is, whē we will be cūning to ouerthrow a good matter: specially whē it hap­peneth [Page 133] that we aduaunce our selues against them that are afflicted to the worldward: and when there is suche presumptu­ousnesse in vs, as we will prouoke them to cast themsel­ues into despaire: and yet there is no vice so ouer rife as this. And why so? Bycause no man thinketh of that which is told heere: namely, that when men forge such inuenti­ons, (that is to say,) when they deuise things to ouerthrow all equitie (as much as they can) and to make such krinks as the truthe might not bee knowne any more, nor take place any more: it is all one as if they came too iustle a­gainst 10 God, and tooke hym to be their aduersarie partie. Now then, if men would thynke themselues to say thus, howe no we, we bid battell vnto God: it is certayne they wold be so afraid as their heare would stand vp vpon their head, so as it would be a bridle to them to hold them in, that they should not fling themselues out so at randon. But sith that we thinke so little of it: at leastwise let vs re­ceiue that which God sheweth vs, seeing that he gyueth vs warning in this streyne. Ye see then in effect what wee haue to beare in mind: that is to wit, that when any man 20 speaketh to vs, we should delay our answere vntill wee know what the matter is. VVe see there is some commu­nication ministred: what is to bee done: Let vs herken, and marke whither it be godly and true or no: and let vs pray God to giue vs the spirite of discretion, that we may vnderstād what the truth is. And whē we haue founde it, let vs not replie against it. For (as I haue sayd heretofore) most men ouershoote themselues vnaduisedly, bycause they knowe not that it is God againste whome they set themselues. By meanes whereof they cease not too pro­ceede 30 in it with an euill conscience. For although they be not directly minded to say, I wil go iustle against God: yet they see well ynough, that God gyueth thē not leaue to auaunce themselues after that sorte against goodnesse, to suppresse a good cace: they see that well ynough. And therefore it is certaine, that all they which yeeld not sim­ply to that which is good, cannot excuse themselues, but that they haue through a certaine maliciousnesse fought against God. But nowe, let triall be made, and it will bee found, that all mē both great and small ceasse not to wage 40 deadly warre continually against God, and to worke him spite. And for proofe hereof, shall euer any cace be ouer­ruled by iustice, wherein there shall not bee vsed a num­ber of slights to turne the good into euill? And yet not­withstanding looke vpon the holiest and best priuiledged place that is: and the same is as shamefully defiled, as none is more: there is such stinking bestlinesse, as euē the bawds of brothelhouses wold be ashamed of it. For men disguise things, yea and corrupt them in such sort, as it may seeme that they haue conspired to shet all equitie and vpright­nesse 50 out of dores. And yet notwithstanding in the mean while men make countenance as though they sawe no such thing, and would fayne couer the leawdnesse which is too too apparant and notoriouse. It is euen like as if a man had cast vp a handfull of ashes to darken the sunne, & should say that the day were at an end The things are knowne as well as may be, and yet do men stil aske what is it? And which worse is (as I said) the same is seene euen in the seate of iustice. On the other side it is to be seene how the diuell possesseth al. The Temples of God which 60 ought to be dedicated to the seruing and worshipping of God purely as he commandeth, are stuffed with ydolles, so as there is nothing but corruption and caneldirt wher­with to send silly soules to destruction. In effect wee see that in all the life of man there is nothing but disguising of things, so as there is no more tidings to be hearde of the sayd soundnesse and vprightnesse whereof wee haue spoken. And heerewithall we haue to marke thys saying, That the words of an afflicted person, (or of a despised per­son) passe away into the winde. For ye see howe the cause why men auaunce them selues against God, is for that they set too much by themselues, and thinke there is no wisedome but in their owne brayne. Truly in all the af­faires that men haue, euery man seekes his own auayles And therefore when a naughtipacke woulde eschue the punishment that he hath deserued: he wil by and by haue his faire flatteries and gloses at hand, to the intent it shuld not be knowne howe the cace standeth, whither it bee a money matter or any other thing. Behold how men cor­rupt the truth and turne it into a lie, for their owne ad­uauntage sake. But if the case concerne the doctrine of faith, and the Gospell: what else is the cause of so manye countersayings, and that we see so many Sophisters come now adayes to mocke God flatly with their sophisticall suttleties, but the pride that is in those which thinke thē ­selues to haue witte ynough to winne their spurres, and to reason Pro & con, as they terme it [that is, to reason of and on, or too & fro on both sides?] No doubt but Gods spirite ment too taunt here this pride and presumtuous­nesse, too the ende that if we purpose to keepe our selues from being enimies to God in fighting against his truth: we shoulde shake off this ouerweening, and not despise oure neighbours to tread them vnder feete, but rather be contented to be taught euen by a little childe if God shall haue opened more vnto him than vntoo vs: according as Sainct Paule sheweth, that such as haue the spirit of pro­phecie, although god haue giuen them the grace to teach others, must notwithstanding not disdayne to giue place too any other vntoo whome God shall haue giuen more knowledge than to them. Yee see then what we haue too marke in this streyne. And finally Iob concludeth, that those which pretended to be his friendes, do nothing else but dig a pit, for such a man to stumble into, as ought too bee hilde vp: and that they seeke nothing but too winde the fatherlesse. Hee vseth this manner of similitude, by­cause a fatherlesse childe hath no meane to defend him­self, but is left as it wer to the spoile. So Iob (as one whom God scourgeth to the vttermost) sheweth vs that we shal not scape Gods hand and vengeance, except we laboure to succoure such as are miserable: that is to say, suche as are worthy of pitie and compassion, as was sayde yester­day. Lo what we haue to marke in the first place. But in conclusion hee exhorteth them, too turne againe: and then (saith hee) there shal be none iniquitie: Turn yee agayne (saith he once ageyne) And my righteousnesse shall appeare in this behalfe. Iob in exhorting thē, sheweth well with what mind we must find fault with the euill and condemne it: that is to witte, to bring men backe againe, if it be possi­ble to atteyne to it. Therfore let vs thinke vpon it, to the intent that such as will take warning may not perishe in their sinnes: but rather that being sorie for thē and asha­med that they haue offended God, they maye retourne [Page 134] vnto him with a greater affection. True it is that when we find that such as haue offended God are not touched with the feeling of his iustice, & of his vengeance, inso­much that if a man manace them, he shall win nothing at their hands: it behoueth them too bee touched too the quicke, to make them abashed, if hee purpose to bring thē to repentance. But howsoeuer the cace stand, we must al­wayes shoote at this marke which is shewed vs heere: that is to witte, to drawe them backe according to the manner that Iob vseth in this proceeding here. And as touching 10 that he sayth, Turne ye againe and there shall be none iniqui­tie: true it is that a man may expound this streyn as if he sayd, There shall be no more iniquitie in you. But there is more reason too saye, Retourne ye and there shall bee no more iniquitie: Turne ye agayne and my righteousnesse shall be knowen heere, as if Iob shoulde saye, what hath bin the cause that you haue hitherto condemned me as a man whome God had cast away, so as to your seeming I shuld be the worst man in the worlde? what is the cause why I haue cryed out in my selfe, and haue not bin herd at your 20 hands? It is for that you haue turned your backs to al rea­son, and therefore turne yee agayne, and my righteous­nesse will be apparant. This wil be the better vnderstood, when I shall haue applied it to our instruction. First and formost we be put in mind heere, that whensoeuer wee condemne the good and allow the euill: that commeth of our owne meere default, so as we cannot say, behold I haue bin deceyued, and I wist not what the matter ment. Let vs not alledge this nor that. For it is certaine that we shall alwayes be found blameworthy if wee condemne 30 that which is good and allowe the euill: and God conuic­teth vs inasmuch as he declareth that we haue not vout­saued to open our eyes, and to see what hee sheweth vs. Do men then followe lies in sted of truth? Are they so blind that they know not what is good? It is bycause they haue turned their backs vpon God, and for that there is in them some maliciousnesse, some hypocrisie, or some carelesnesse. Then if God suffer vs to haue our eyes so seeled vp as we cannot discerne betwene good and euill: it is bycause we haue not had so good regard vnto God 40 as becommeth vs, when he was redy to teach vs familiar­ly ynough. Marke this for a speciall poynt. But whensoe­uer we bee so caried away as wee haue not the spirite of wise dome, but do euen allow of the euill, yea and cherish it, the remedy is for vs to returne, and that we be not wil­fully bent to continue in the false opinion that wee haue conceyued: except wee will fall intoo the bottomlesse pit whereoutof there is no escaping for such as are so bleared and cannot abide that God should enlighten them: for such manner of men must needes come to the top of all 50 confusion. Then let vs bethinke vs to turne head assoone as wee shall haue knowen our fault. For when God she­weth vs the fauoure to giue vs warning: if wee giue care to him to heare what he sayth, he will not suffer vs to bee led astray by euill continually, but he will bring vs backe agayne into the good way. Herewithall it be houeth vs to marke well how Iob addeth, Returne ye yet agayne and my righteousnesse will appeare. Here he betokeneth two things, The one is, that it is not inough for vs to come to it cere­moniously, to say, It is true, there is a fault▪ according as 60 we see that they which haue fowly offended God, and which haue bin the cause of some suche vnrecouerable inconuenience, the sore whereof required letting of bloud, insomuch that there hath folowed some stumbling and confusion in the Church▪ euen they which haue bene giltie of such a trayterousnesse, shal do no more but come and say: It is true, I haue done amisse. All this is nothyng else but a mockerie. It is well seene with what zeale and with what affection they proceede in that behalfe: name­ly that they are not minded to retourne vnto God, vere­ly not to retourne in such sort as it may bee knowne that they repent them. And this is it that Iob ment too shewe▪ in that hee contented not hymselfe to haue sayde once, Turne ye agayne, but sayd Turne ye agayne the second time. The seconde poynte that we haue to marke here, is that when God shall haue discouered our iniquitie that wee haue conceyued some wicked imagination that hath tur­ned vs away from the good: in the ende it behoueth vs to acknowledge our faulte, that we may returne vnto God. As how? I sayd that by applying this to our owne instru­ction, wee shoulde haue the easier vnderstanding of it. Some men are to be found, who for a time shall be estran­ged from Gods truth and from the right way. And why so? For they haue some scrupulousnesse, or some euill o­pinion, according as the deuill is neuer without thys slight, to trump one thing or other in our way, to the end that Gods word may haue no more sauoure in our tast, and specially that we may be weery of it. And verely whē such maner of folke retourne, there shall be no more ini­quitie: that is to say, God is mercifull to them, so as he gi­ueth them the grace to be no more glutted and wery of his word as they were before. Ye see then after what sort iniquitie cesseth when men returne. Neuerthelesse, when they be entred into the good waye, it behoueth them to go on yet further. And how? They must returne yet once more, that is to witte, they must bethinke them, Alas, I had bene a poore forelorne creature had not God had pi­tie on me: and now that it hath pleased him to take mee to mercy, I referre my selfe wholly vnto him, beseeching him to gouerne me hencefoorth according to his good will. Now when suche men retourne double, then God maketh them to see that which they knew not at the first. And in respecte heereof, lette euery of vs beethinke himselfe, that wee may haue oure recourse vntoo God, praying him that after hee hath once instructed vs in hys truth, he will confirme vs after suche sorte in the same, as we may neuer step out of the right way, and as the deuill may neuer thrust vs aside.

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

The .xxvij. Sermon, which is the first vpon the seuenth Chapter.

WE know well that as long as we liue in this world wee must in­dure many miseries, but yet wee could find in our harts that God should handle vs after our own measure. And wee bee so tender and nice, that so soone as he lay­eth his hand vpon vs, we thinke 20 it to be very much: yea and euen the pacientest of all are at that poynt. But when God proceedeth with afflicting of vs still, ye shall see our faintnesse bewray and discouer it selfe more. And this is the thing that we haue to handle at this time. For Iob complayning that his miserie indu­reth ouer long, sayth that a man ought to haue had a time set him afore hand: as if he shoulde say, God hath not set vs vpon the earth in such vnquietnesse as we be, but that there should be some time to make an ende of our mise­ries. But I am in such plight, as I haue no release nor rest 30 night nor day. It seemeth then that my cace is worse than all other mens, and that God is minded to afflict me be­yond that which the state of mans life is able to beare. Lo what his purpose is. And wee see how all this answereth vnto that which I haue touched: that is to witte, that at the first sight we can well confesse it too bee good reason that we should be troubled, and that we should haue hart­sores here in this world: but yet therewithall wee woulde fayne that God should spare vs, and as soone as hee doth but touch vs with the tip of his finger, wee would haue 40 him streightwayes withdraw his hand and that our affli­ctions should not be of any long continuance. It standes vs in hand to marke well this streyne. For in the person of Iob, the holy Ghoste hath set our frailtie before oure eyes as it were in a glasse: I meane the frailtie of mynde and not of body. It is certayne (as I haue sayd heretofore) that Iob had such a courage and constancie as is wonder­full among men and yet a man may see in what taking he is. So thē what shall become of those that haue nothyng but infirmitie, and whiche haue scarcely receyued three 50 droppes of courageousnesse to susteyne themselues with­all in the middes of their afflictions? Must not suche men quayle out of hand, when wee see that Iob was so beaten downe whome God had strengthned so mightily wyth his grace? But first of all let vs foreward with this lesson, to apply the same to our owne vse: namely that a time is a­pointed to man that is vpon the earth. For it is profitable for vs to comfort vs in our afflictions. And specially when it commeth to the seruing of God, and too walke in feare and awfulnesse: this ought to come to our remembrance, 60 according also as we see the holy scripture speaketh▪ True it is that Iob misapplieth this sentence: but yet of it selfe it is good and holy, and (as I haue sayd alredy) it ought to serue vs for a very profitable instruction. As doubtlesse when sainct Peter telleth vs that we must walke in feare, bycause God sercheth the bottome of mens hartes and iudgeth without accepting of persons, and that wee must one day render an account afore him, and that when wee haue contented mortall men with some outwarde appa­rance, it is nothing worth, for hee shall discouer all oure affections and thoughts: in good sooth it should seeme to be a hard cace, that Gods children should be fayne to lyue here as it were in feare and vnquietnesse. For saint Peter addeth. It is (sayth he) during the pilgrimage of our lyfe. VVe see how saint Peter foresetteth a time to the faith­full to walke after that sort: verely to the end to giue thē some comfort, and that they should take some courage by hauing an eye to the euerlasting rest that is prepared for them in heauen. Then may we well profite ourselues by this sentence, when it is sayd, that there is a time appoin­ted vnto man vpon earth. And what a matter were it if our life should be prolonged without ende, and wee still continue in such cace? for there is no rest for men. True it is that those which shunne God and drag backe from him, hope well that they do themselues a good turne, yea so long as they may royst it out in their delights and pleasures: but yet in the meane while they must bee [...]ame to be inuironed with many miseries: wee may haue fayre wherewith to dispatch our selues, but yet doth God holde vs there as it were imprisoned. VVhat a matter were it then, if we should bee in miserie without hope of any de­liuerance or setting free? It were ynough to set vs in a rage and to cast vs into despaire. As oft then as we thinke vpon the great number of greeuances, wants, and afflictiōs that are in this world, let vs marke that God comforteth and releeueth vs by saying thus: VVell, yee passe through thys world, but your life is short, therefore indure ye pacient­ly the afflictions that are so short, and in the end yee shall come to the rest that I haue prepared for you. Ye see after what sorte we ought to mind this doctrine, if we intende to take profite by it. As much is to be said of all the cha­stizementes that God sendeth vs. For that whiche I haue said hitherto, extendeth generally to our whole life. But in particular, whensoeuer we shall indure any aduersitie, verely god will send an end of it according as we see how he speaketh by his prophet Esay, when he commaundeth him to cōforte his people. Thine apointed time (sayth he) is at an end. He speaketh there of the captiuitie of Baby­lon. For his meaning is, that although hee scourgeth his people for their sinnes, yet he intēdeth not to cōsume thē [Page 136] vtterly, but keepeth a measure in his corrections, that a­none after they may haue some release, and knowe that God hath had pitie of them, and will not punish them to the vttermost, and therefore that they ought to be thāk­full towards him for his goodnesse. VVee see then howe that in all the whole course of our life we must be fayne to suffer aduersities heere: howbeit God will not prolong them beyond their appoynted time. But soothly it should seeme that this is a common thing though God spake not of it: and euen the heathen men (I meene euen the moste 10 brutish of them) haue alwayes had their recourse too that poynt. For in all the miseries that could befall them, they comforted themselues therewith, saying: well, there is no miserie so great, but it hath an end. See I pray you howe they measured their passions. It seemeth then to be a su­perfluous doctrine when God to comfort vs with, decla­reth that there is a time foreset too men, and that theyr dayes are as the dayes of an hireling. Howbeit wee haue to marke, that whatsoeuer men conceyue in their imagi­nation: yet when God presseth them, they are abashed at 20 it, and to their seeming they are in a bottomlesse gulfe whereout of they can neuer scape. So long as wee bee in reste we haue the skill to say, that when aduersities bee great and sharpe, they are not of long continuance. But if God summon vs afore him, and make vs to feeele oure sinnes: his iustice is so dreadfull to vs, as behold, we are in­clozed round about with a maze, whereoutof wee see no way to scape, so as it seemeth that he will make vs go eue­ry day deeper into it than other. Yee see then howe men are astonyed when Gods iustice toucheth them in good 30 earnest. And so much the more behoofefull for vs is thys doctrine, when God telleth vs that forasmuche as wee must passe through many miseries while we liue in thys world, wee ought to consider that our life is transitorie: and so shall it not greeue vs to be vnder such a state, see­ing that the end of it is appoynted aforehand. And after­ward if God chastize vs, if he send vs any afflictions: well, he presseth vs now, but it will not last so for euer. It is cer­tayne that we be not able to hold out ouerlong: & there­fore he keepeth measure, for he knoweth what is conue­nient 40 for vs. So then let vs abide paciently till he delyuer vs, and we shall not be disappointed of such hope. Verely if euery of vs haue an eye to himselfe, we shall finde oure selues to haue very great neede to be put in mind of thys gere. For although we know it: yet we forget it and wote not what it meeneth when wee come to the putting of it in vre. And for proofe heereof, there is not any of vs that fayth not, will this geare neuer be done? If wee haue any affliction, so as one be sicke, another pinched with pouer­tie, and the thirde tormented with some hartgriefe that 50 troubleth him without ceassing: we aske, shall we always be new to begin again? will there neuer be end of it? Seing that our flesh & our nature is so inclined to storme & re­pyne, let vs assure our selues how it is not without cause that God forsetteth the determinate time whereof men­tion is made heere. And heerewithall let vs marke, that (whereas it is sayd, is there not a time appoynted for mē ▪) it belongeth only to God to forset vs the time. And thys may do vs much seruice. VVherefore? For if God knewe not what we bee, and what is good and conuenient for 60 vs▪ wee might well bee sorie to heare that the tyme of our miserie is in his hand, and at his appointment. But for somuch as he knoweth what we be able to beare, and per­ceyueth that if we should be charged ouersore, we should sinke vnder the burthen, yea and be vtterly crushed and broken: for somuch (I saye) as God knoweth this, and therevpon declareth vnto vs, that hee holdeth vs vp ac­cording as he seeth our feeblenesse doth require, and that if he vphild vs not continually with his hand we shoulde bee in daunger to be broken all to peeces, but hee kno­weth well how to moderate the weight of the afflictions that hee sendeth vs: now seeing wee haue such promises, haue we not good cause to be glad of this foresetting of the time? And further let vs marke well, that inasmuche as we haue our time determinate heere bylowe: we must thereafter make the comparison with Sainct Paule, be­tweene the miseries that last but the twincling of an eye: and the [endlesse] glory of heauen. For the shortnesse of the afflictions of this world (saith he) must make vs too thinke them light. For when we haue an eye to the euer­lasting and endlesse kingdome of heauen: it ought to out­way in the balance all the worldly miserie that is possible to be deuised. Seing then that the case standeth so, as ofte as we be tempted to ouersorowing, impaciēcie, or despair: let vs haue recourse to that which is sayd heere, which is, that the time thereof is foreappointed, and let vs vnderstand that God hath foreseene what is good for vs too indure, and that oure afflictions befall vs not without his good pleasure. Furthermore also let vs vnderstande that hee handleth vs not onely with vprightnesse and reason: but also with a fartherly louing kindnesse. Lo what we haue to marke. And this doctrine extēdeth very farre, howbe­it, it consisteth more in experience than in talking vpon it. For we may reason of it long ynough [to no purpose] but the chiefe poynt is that euery of vs regard to profite himselfe by it at his neede: as how? Surely our life would seeme very short vnto vs, if it were not subiect to so ma­ny wantes: so long as we haue our owne wish and are at rest, euery of vs can confesse that our life is nothing, and that it is as short as any thing can be. But whē we thinke vppon the infinite miseries wherewith it is full fraughte, and that assoone as wee be passed out of one miserie wee muste enter streightways intoo another and begin con­tinually new agayne: this long lingering makes vs starke weery. And therefore let vs haue recourse to that whych is sayde here: namely that God hath appointed the tyme, and that it is in him to dispose of vs [as he listeth.] Then must we contente our selues with the measure that hee hath giuē vs, knowing well that he woteth what is meete and expedient for our feeblenesse. And yet notwithstan­ding, it is not for euer that wee shall be fayne to languishe here: there will be an end, at what time God shall take vs out of this earthly pilgrimage, yea euen to call vs to hys euerlasting rest, and there shall be none end, there shall be no time set. Furthermore when God visiteth vs, and e­uery of vs in himselfe indureth some necessitie, or some chastizements: let vs acknowledge thus: VVell, it is true that if this geere should last euer, we should needs quaile. But God knoweth the ende whiche he mindeth to gyue vs: hee hath promised that wee shall not continue ouer­whelmed vnder the burthen: let vs tarie till he reach vs his hande in our aduersities, and let vs assure oure selues [Page 137] that hee will prouide for vs in due time. Lo howe wee ought too applie this lesson to our owne vse. But in the meane while wee see that Iob hath ill profited by it: and therefore must wee bee so much the water, that wee abuse not a sentence when God putteth it into our mynde, too instruct vs, by applying of it to the cleane contrarie. And yet it is an ordinarie matter with vs so to doe. VVhen we reade the holie Scripture, if any comfort be giuen vs ther, or if it serue to assuage our griefe, what do we? O ye see heere is a comfort that God giueth to his children: but I 10 am vtterly bereft of it: it seemeth that God would chere vp his faithfull ones, to the ende to cast me into dispaire: seeing the case standeth so, what can I thinke but that I am vtterly barred from all hope of his grace? Thus ye see howe wee deale commonly in that behalfe. VVheras God allureth vs as gently as can bee, and whereas hee sweete­neth all our miseries and sorrowes: wee thrust it all from vs, and seeke nothing else but to nourishe the maladie within vs, and too barre oure selues quyte from Gods fa­uour, and to cast it a great waye off. VVe see that this be­fell 20 to Iob: and therefore let vs not thinke it straunge if we be subiect to such like temptations. But what? we must remedie it, and praye God to giue vs the spirite of wyse­dome, that we may know howe to applie to our own vse and welfare, all the warnings that he giueth vs. And now let vs come to treate of that which is said here. Iob alled­geth, Howe nowe? is there not a time appointed for man that is vpon earth? True it is that here beneath, men are poore and wretched creatures: but yet may they after some sort be glad, seeing that God hath not set them heere to con­tinue 30 so for euer. Lo heere a thing whiche for the moste part is able to assuage all the greefes that we indure vpon earth. But now (sayth he) God maketh none ende of my torments. Behold howe Iob complayneth that his state is worse than all other mens: as if he should say, God scour­geth mee out of measure, for hee sheweth not that hee is mynded to ridde mee out of the miseries that presse mee. And this is it that I haue touched heeretofore: namely, that generally wee can confesse well ynoughe howe it is good reason that wee shoulde indure manye aduersities 40 whyle wee be in this world: And euerie man can say, yea wee bee borne vnder the same condition and to the same ende: and wee muste not thinke otherwise but that man euen from his birth bringeth with him so many miseries, and so many wants, as it is a pittie to see. I say we can well acknowledge this, in generall termes: but so soone as God smiteth vs, we thinke he hath no measure with him. And thus yee see at what point Iob is. Also ye see why I sayde that the appointing of the time must be referred to Gods discretion, and not to our lust. Had Iob (without beeing 50 caried away by his owne passions) considered well what he said: it is certein that he had not spoken amisse. VVhy? mans time is foreset. But Iobs misdealing is that he him­selfe would be the iudge, and by that meane hee plucketh away the authoritie that belongeth vnto God. And here wee see what wee our selues doe in the same case. True it is that our intent shall not bee to bereeue God of his po­wer, nor to vsurpe the right and authoritie which he hath ouer vs, we will not say so. But yet in the meane while it is as good as if we did it, if we be not patient, and that wee 60 hold not our affections in awe when wee be afflicted, so as we can say, VVell Lorde, we are in thy hande, it is not for vs to stint thee, nor to taske thee to the present time, to say, thou shalt doe this or that: but in as much as thou hast tolde vs that thou canst ende oure miseries, yea and bring them to a happie and desirable end: Lorde wee will paciently wayte for that whiche thou haste promised vs. Now then if we haue our mindes thus disposed, then shal God be honoured as hee deserueth. But i [...] we be hastie, if we be furnish, if we cast forthe our complaintes at randon to saye, VVhat shall become of it? It seemeth that God will neuer make any end of our miseries: I say that if wee doe so, it is all one as if we would plucke God out of his seate, and not suffer him to haue any more authoritie o­uer vs. Lo how Iob dealeth in this cace. True it is that he is pacient howsoeuer the world go: but yet is that no let but that there is some faultinesse mingled therewith: for the pacience of the faithfull sort is not alwayes so perfect as were requisite. Seeing that Iob hath missed in this be­halfe, ought not wee to bethinke our selues well who are fully as brittle or more? So then let vs marke well that as often as God shal scourge vs, although the miserie indure and be prolonged, and although we see not that he inten­deth to deliuer vs out of hand: yet notwithstanding wee must not goe after the manner of Iob and saye, VVhat? God leaueth me here in continuall torment, and he seeth that my miserie hathe none ende. But let vs feede oure selues with hope, and (as I sayde) let vs call to mynde that the determining of the time must not be by our lust, but that it is God that muste order it according as hee kno­weth it to be good. And if we perceiue not the end of our miseries at the first, but that it seeme we must indure yet more: let vs not cease to tast of the goodnesse which hee hath promised vs. For Gods promises will lead vs to the darknesse of death, and there giue vs light to the intente to put vs alwayes in some hope that we shall one daye be deliuered from oure aduersities. And heere yee see why Saint Paule saith, that although we be harried heere and there, yea and that we be made as it were the of skourings of all things: yet shall wee not continue in that cace, but God will gather vs vp to himselfe to ioyne vs with him, and to liue for euer. Behold how we ought to profite our selues by all the promises that God maketh vnto vs, that wee may tast of them in the middes of all oure miseries. But now let vs come to that which Iob addeth. He vseth similitudes to expresse what he meant by the appointing of the time whereof hee hath made mention. For (sayeth hee) looke mee vpon a poore bondman or slaue (for hee speaketh not of seruants, hindes, or seruing mē as they be in these dayes: but of such as were slaues: and afterward he addeth couenaunt seruantes (that are hired for wages,) looke me then vpon a slaue howe hee longeth for the shadow: that is to say, for the rest of the night, by cause hee neuer ceasseth laboring all day long: verie well then, such a one desireth the shadowe. Againe, he that is at wages, longeth to haue his dayes worke at an end: and if he haue a moo­neth or more or lesse to serue, he hath an eye to the ende of his terme, that he may haue some rest. But as for mee (sayth he) I haue nother rest nor release. When I laye mee downe, I say, howe shall I come to the morning? And when shall I ryse againe? VVhen I am vppe in the morning▪ the day seemeth to me to be a whole yere long. Then seeing [Page 138] I am in this plight. It is well seen, that God is not conten­ted to plague me after the ordinarie manner of men: but that he meaneth to thunder downe vpon me, that I maye not know what to doe nor what to say. This is the com­plaint that Iob maketh, saying that his miserie is excessiue▪ and no common miserie, so as heere is no cause why any man should saye to him, Thou seest that so long as men are in this world, they haue many miseries to indure, thou hast experience of it, and thou knowest after what maner God is wont to deale in that behalf: but God (saith hee) 10 vttereth all his force against mee, so as it seemeth he will ouerwhelme me altogither: and when I compare myself with others whome he correcteth, I see my selfe to bee in the bottome of hell, and them to haue yet some hope of helpe, that they shall be deliuered of their miseries. And here wee haue to marke that which hath bene touched al­readie heretofore: that is to wit, that Iob was not pressed with bodily aduersitie only, but that his chiefe griefe was to feele that God was against him. And therefore addeth he this that insueth immediatly. Beholde (sayth hee) my 02 fleshe is as it were clinged to my bones, and my skin is alto broken and as it were rotten: I am in that behalf as a poore forlorne caytife, and yet notwithstanding my life passeth and glydeth awaye euen as a weauers shettle, whiche run­neth so swiftly as a man perceyueth it not, neyther can he measure the nimblenesse of it. Euen so is it with my life (saith hee) when I rise, I am vtterly abashed so as I haue nother ease nor rest day nor night. But although Iob were smitten in his bodie: yet the temptation of feeling God to be as his iudge and to holde him (as ye would say) vp­on 30 the racke, was farre more greeuous to him, than al the martirdomes that he felt in his body. And here ye see also why he tormented himselfe so farre: and it is a thing that we ought to marke well. For verie fewe folke haue bene exercized in these spirituall battels: and therefore they wote not what it meaneth: it is an vnknowne language to them: and when God visiteth them after that maner, yee shall see them vtterly dismayd, bicause they haue not ta­sted this doctrine in time and place. Then let vs bethinke vs of it, and let vs marke that if all the aduersities whiche 40 befall vs are sharpe and tedious to vs: yet it behoueth vs to knowe, that they are nothing in comparison of the an­guish that they indure which are pressed with gods iudge­ment when he sheweth himself boystous towardes them, and giueth them some token of his wrath and vengeance: by reason wherof ye shall see them so astonished, as there is no comfort that can cheere them vp, vnlesse God work with an extraordinarie operation in that behalf. And why so? For in al our miseries, if God giue vs leaue to returne vnto him, so as we may call vpon him with hope that hee 50 wil pitie vs in the end: it is certaine that we can cast all our cares and troubles vpon him as the scripture saith. So thē, our afflictions will be sweete and amiable to vs when we can go after that sort vnto God. But if we conceiue a mi­strust once, which shutteth vp the gate, and that wee ima­gin God to be our enemie, and that he persecuteth vs, so as it is but lost time and a vaine thing to call vpon him: it is euen as much as if we were alreadie in the bottomlesse gulfe of hell. And too this pointe was Iob come in parte, but not altogither, howbeit that hee had experience of it. 60 VVhen wee see this, let vs assure our selues that God can well send yet more than he hath done: and that if he spare vs, it is bycause he knoweth oure weakenesse. For it was his will to trie Iob to the vttermost. If he vse not so rigo­rous triall towards vs, it is of his owne infinite goodnesse. Neuerthelesse in the meane while let euery man prepare himselfe aforehande: that hee may be able to withstande such temptation when so euer he shall come vnto it. And though we be tossed as it were with waues: let vs not lose our courage in the middes of suche tempestes, seeing that God hathe susteined his seruaunt Iob, yea and plucked him backe againe euen when he seemed to haue bene vt­terly drowned, and as it were swallowed vppe into the bottomelesse pit. Therefore let vs vnderstand that when so euer wee shall enter into suche gulfes, wee shall be dra­wen out againe in the ende, so we be hild vp by the hande of God. Thus ye see howe it behoueth vs to be prepared to battell, that we be not out of heart when such tempta­tions come vpon vs: and that although it seeme we should bee beaten downe at euerie stroke, yet notwithstanding we may hope that God will ayde vs: which thing he will do in conuenient time, as hee hath done to his seruaunte Iob. Furthermore although we haue bene afflicted a good while togither, and yet God suffereth the afflictions too continue still, and specially if when wee haue imagined that we should haue some end of them, things shall come to such a passe as they shall seeme to be cleane contrarie, and that we shall neuer be deliuered from them: yet not­withstanding let vs resist such temptation as shall be caste before oure eyes, assuring our selues that God knoweth well howe to dispose the times and seasons, and that it be­longeth to him to doe it, and [therefore] that all thinges must be put into his hande and to his good will. Beholde (sayth Iob) I looked if there were any end of my miseries. VVell, we also may well looke for the same. For God is not so rigorous towardes vs, but that hee beareth with vs so far as we may lawfully say, vntill when, (or how long) shall this holde? according as we see that Dauid speaketh so a good sort of times. But when we haue looked why­ther there shall be any ende of our miseries, let vs learne also to beware wee bee not too hastie. For else we shall be confounded. VVhat is to be done then? Let vs shet our eyes at present things, and let vs praye God to make vs behold the end which is hidden from fleshe and from our owne opinion, I say let vs praye him to make vs beholde that: and let vs frame our selues wholly to his good will. For this is the only remedy to nourish both hope and pa­cience. Or if we see our miseries to indure long, and that God sheweth vs not after what sort he will make vs way out: let vs shut our eyes and say, well Lord, true it is that thou wilt hold me like a poore blinde soule in darknesse. Yea: but where is my comforte in the meane while? My comfort is to praye God to giue me eyes, not only to be­holde present things, but also to knowe those thinges by fayth which are hidden from me as nowe. Beholde (say I) howe we must deale: not to say as Iob doth, I see there is no remedy lefte for mee: for the man that speaketh so, is after a sort in despaire. For we must not limit Gods po­wer, though a thing seeme impossible to our selues. Hee saith, When I lay me downe, I aske when shall I rise againe? And in the morning I saye, when will it be night? Let vs note that this is set downe to shewe that a conscience whiche [Page 139] is pressed with Gods iudgement, is alwayes troubled and in an agonie. Behold after what sort Moyses speaketh in treating of Gods dreadfull vengeance vpon such as shall continue wilfully in disobeying of Gods lawe. Thy life (saith he) shall hang before thee as vpon a threede. In the morning thou shalt say, who shall make me to liue till the euening? But Iob speaketh here of the temptation that he himself feeleth, that is to wit that he thought the nights too long, and the dayes too weerisome, according as hee said. One day is longer to me than a whole yere, yea than 10 a mans whole life, I do nothing but pine away, not onely in some ordinarie miseries, but also in so horrible tor­ments, that I faint vnder Gods hand. Now when we see that this temptatiō is come vpon Iob: let vs haue recourse to the remedie whiche I haue touched: that is to wit, to call to mind that it is Gods peculiar charge to dispose of vs and of all our miseries: And therefore, doth the time seeme long to vs? Let vs praye God to make vs thinke well of all that he doth. For otherwise what else shall wee do but only prouoke God as Iob doth? Not that hee is 20 willing to do so: but yet in the meane season he ceasseth not to be blameworthy for the words that haue escaped him so vnaduisedly, which he hath cast foorth agaynste God in such wise as if he ment to spite him. Therefore let vs turne backe ageine and say, how now? Is it in thee to appointe times? Is not that in the hand of thy God? wilt thou take his office from him? what intendest thou to do wretched creature? VVhither goest thou whē thou takest vpon thee after that sort? Is it not euen to breake thy necke, when thou wilt stie thus aboue the skies with­out 30 wings? So then let vs learn to walke in humblenesse, and praye God that we may take all for good which hee disposeth of vs, and that we may yeld therevnto, and saye, Lord thou art rightuous and wyse in all thy doings. And therefore graunt vs the grace not to cease to prayse thee, and to giue thee this glory, namely to take in good worth what so euer thou sendest, and to frame our selues to the same, notwithstanding that to the flesh it be hard and bit­ter to indure. Thus ye see, what we haue to marke in this text. Furthermore when he saith, That his dayes are passed 40 more swiftly than a weauers shettle: heere seemeth to bee some contrarietie. For he sayth that his life is ouerlong: and yet neuerthelesse hee addeth, that his dayes slippe a­way as swiftly as any thing. If any man saye that Iob was caried awaye with his ouerheadie passions: verie well, that is somewhat. But there is no contrarietie if we marke well howe that according to the similitude whiche is put heere, the same is also well placed in the song of king E­zechias in Esay: and it serueth to shewe that when a man is pressed with the hande of God, hee woteth no more 50 where he is. For although we endure many aduersities, yet notwithstanding wee count still vpon our life. But if God pursue vs ouerhastily, then wee become as it-were dulheaded, wee bee not after the manner that wee were wont to liue, we be vtterly dismayde saying: How nowe? could this time be passed so sone? Yee see then what this similitude importeth and what Iob ment as nowe by say­ing, that his life passed swiftly away like a weauers shettle. And why so? For he felte Gods hand presse him so sore, as hee coulde not but sighe and lament and saye: what? will there be no end? Ye see then how Iob ment: and yet in the meane season hee ceasseth not to bee attached with such feare and anguishe, that he was as it were plunged o­uer head and eares, by cause God hild him as it were vpon the racke, and seemed to keepe no measure in chastizing him. Lo how we ought to apply this similitude. And here­by we be warned to pray vnto God in our afflictions, that howsoeuer he keepe vs in them, wee may haue some rest to thinke vpon our selues and vpon him, I saye, to thinke vpon ourselues, to the intent we may knowe our sinnes, and consider howe much time wee haue lost in our life, to the end that wee may not thinke it straunge though God scourge vs and vexe vs. For we passe the most part of our life in pampering of ourselues, yea euen to aduaunce our selues against God. And therefore we haue great neede to pray him to waken vs, and to giue vs respite to examine well oure faultes. And more ouer let vs also thinke vpon him. But that cannot be done, but we must haue some rest and be somewhat cheered. Forso long as wee bee in such hartburning as to chawe vpon our bridle: it is vnpossible for vs to come vnto God to comforte oure selues in his goodnesse, which he is readie to make vs to fele. Therfore we must praye him to holde vs in awe, if we will haue our myndes to abyde quiet and peasable in the midst of the troubles that may befall vs. And this also cannot be done except Iesus Christ be at hande with vs, that we may haue some solace in him, according as he himselfe sayth, come vnto mee all yee that laboure and are ouerloden, and I will refreshe you, and you shall finde rest for your soules. As oft then as God scourgeth vs, let vs determine to pray vnto him, that we may turne our heart and minde to our Lorde Iesus Christe, so as wee maye in him haue the rest whereof hee speaketh: and that when wee haue founde the same, wee may bee hild in such wise by it, as wee may receiue Gods chastizementes and corrections, to humble vs before him, that wee maye leane vnto his good will, so as we may not doubt but that in the end he will bee help­full to vs, and shew himselfe fauourable towards vs. Be­holde I say after what sort it behoueth vs to bee comfor­ted in the middes of the miseries and afflictions whiche wee haue to endure in this worlde, wayting to enioye the blissed comfort which God offereth vs now by his word, and which we shall one day enioy in full perfection when he shall haue taken vs hence to himselfe.

And nowe let vs fall downe before the face of oure good God with acknowledgement of our sinnes, praying him too make vs feele them better than wee haue earste done: yea euen in suche sorte as wee may bee ashamed of them presently, and come vnto him touched with suche a zeale, as feeling him to bee oure father and sauiour, wee maye yeelde our selues wholly to his goodnesse, and hee strengthen vs more and more in the truste that wee haue in him, vntill such time as he haue deliuered vs, not only from the miseries of the worlde, but also from the slaue­rie of sinne, and called vs into his heauenly glorie, whiche we possesse not nowe but in hope. That it may please him to graunt this grace not onely to vs, but also to all peo­ple and nations, &c.

The .xxviij. Sermon, which is the second vpon the seuenth Chapter.

THE holy Scripture telleth vs often­times that God pitieth vs in respecte of our frailtie: for we must not thinke that he is moued with any worthinesse that is in vs: there is no such thing. Then if 20 God spare vs and vse mercie towardes vs, it is more in respect of the needinesse that he knoweth to be in vs, than otherwise: according also as it is saide, he considereth that men are but as grasse whiche fadeth out of hand and withereth away. Men are but flesh, (that is to say, corruption) and breth, that is to say a winde that pas­seth awaye and vanisheth without returning any more. Now seeing that the holie Scripture witnesseth this vnto vs: we also ought to set it before vs in our prayers, for to that intent doth the holie Ghoste speake it. Then let vs 30 beare in mind, that if we will moue God to pitie, we must not alledge that we haue deserued aught at his hande, or that there is any excellencie in oure persons or in our na­ture. All this gere must be laide vnder foote, and there is none otherway for vs to deale, but to acknowledge, Alas Lorde, what am I but rottennesse? I fleete awaye inconti­nently, there is no strength in me, my life is but a shadow. VVhen we speake after this maner: it is a following of the warning that the holie Ghost giueth vs. But we must ad­uise our selues well, after what sort and to what purpose 40 we vse such maner of speech: that is to wit, that all should redound to Gods glorie, and to worship him by humbling ourselues vnto him. For there are that can skil to say, Alas, I am but a worme, ther is nothing in mee but vanitie, my life is but a smoke that vanisheth away: & yet in the mean while they haue nother humilitie nor obedience, to abace themselues before God, and to acknowledge how it is he to whom they are beholding for al things: but cleane con­trariwise, the same shall tende rather to make suche com­plaint as this: How now? Seing that God hath authoritie 50 ouer all his creatures, were it not meete that hee shoulde giue vs that which he taketh from vs? were it not meete that we should haue this or that? Then let vs marke, that when the Scripture telleth vs that God pitieth vs in con­sideration that wee bee so frayle, and that our life is lesse than nothing: it is not doone to giue vs occasion to mur­mure and fret in our selues bycause our state is so despi­zable, and nothing is in vs whereof wee may vaunt oure selues, but rather all confusion: but it is done to the ende we should knowe howe wee bring not any thing to God 60 why hee should shewe vs fauoure, and that in the meane season if hee seeke for anye thing (I wote not what) that might prouoke him to loue vs: he shall not find aught at all, and so he shall shake vs off. VVhat must we do then? For as muche as God seeth that wee bee more than wret­ched, he must haue pitie vpon our state, considering that there is nothing in all our wisedome but only mere follie, and nothing in all our vertues, but onely leasing and wic­kednesse. Seeing then that we knowe that God bereaueth vs of all our glorie: let vs be sure he will not haue vs pre­sume to chalendge any thing to our selues, that we should bring any worthinesse into his presence to say, yea Lord, why shouldest not thou shewe me fauoure? For I haue done this and that, and there is such a thing in mee. But let vs haue our mouthes shut as in respect of all our wor­thinesse, and assure our selues that we must drawe licoure from out of the onely free mercie of God. Thus yee see with what an intent we must call our miseries to remem­beraunce that is to witte, not to complaine, or murmure against God: but to humble our selues, and to abace oure selues vtterly, that God alone may be honoured, and that it may bee knowne that when hee doth vs good, it is not for that we bring him on to doe it, nor for that he findeth aught in vs wherefore he should be bounde to it: but it is bycause he hath compassion of vs for that hee seeth vs to bee so fraile, and that all our life is but a thing of nothing. But nowe let vs come to that whiche is continued heere. Remember that my lyfe is nothing. This request is good, when Iob saith vnto God, Lord, I am tormented heere, O that it might please thee to giue me comfort. And why? for thou knowest what I am, and of what nature I am. VVhen Iob protesteth this, it is a good and holie request: yea verely so the affection be right. Certaine it is that hee had a right intent: but yet therewithall it coulde not bee saide but that hee ouershot himselfe in going too farre, as wee shall see better by the sequele. And therefore let vs marke, that in alledging our frailtie before God, it is not ynough to humble our selues, and too confesse that wee haue nothing wherein wee may auaunce our selues: but wee must haue the modestie to confesse that God is righ­tuous, in making vs to bee in suche state, yea though wee perceiue not the cause of it: and that although hee haue hid these secretes from vs, yet must not we plead againste him, nor haue any harteburning in vs, as if we were ouer­sore pressed: but muste bridle oure selues with this, that God hathe had iuste cause to set vs in suche state, as wee might bee hedged in with all manner of miseries and af­flictions [Page 141] VVhy so? To the ende to holde vs in awe and subiection vnto him, and that we might not haue the sayde presumption and puffednesse of pryde. And heerevnto Iob addeth, That his lyfe is nothing, and that hee shall not re­turne agayne to see good, that is to saye, to take pleasure of the things that God giueth men in this present life. The eye (sayth he) of the Seer shal see me no more: that is to say, I shall bee no longer heere. And in the ende hee likeneth man to a cloude. Yee see how a cloude vanisheth awaye, and a man can not tell where it becommeth, and it retur­neth 10 no more into his former state. And euen so hee that goeth down into the graue shal come no more vp again. Iob spe­keth here of the frailtie of mans life. And it is to the ende that God should not handle him with such rigour, accor­ding as hee will saye anon in another streine, what am I that thou shouldest stretch out thyne arme againste mee? as if hee should saye, Lorde wilte thou fight against a sha­dowe? But a man maye thinke it straunge, that Iob speaking of death, leaueth no more hope nother for him selfe nor for all mankinde, as who should saye that in dy­ing 20 wee doe perishe, and are vtterly dispatched for a doe, and shall neuer be restored agayne. For hee sayth that the man which is once layde in his graue, abydeth there and neuer returneth anye more. It seemeth heere that Iob speaketh like an vnbeleeuer, that hathe nother knowne nor tasted aught at all of the true Religion. But we must consider that in this place hee speaketh of the deathe of men as it is in it selfe, like as the holy scripture also vseth the same manner of inditing very oftentimes elsewhere. And we must not thinke it straunge, that Iob hath spoken 30 according to the same maner that we be taught by the ho­ly Ghost. The things that wee haue in these dayes were not yet written in the time of Iob: but yet had God in­grauen all those things in the hearts of his faithfull ones, which are now written. Yea and God euen yet still at this day maketh vs to feele the same in our hearts, and engra­neth the same still with his finger, that is to say with the holy Ghoste. So let vs come backe againe to the article that I haue touched, which is, that the Scripture speaketh of the battells which wee haue in our owne nature, with­out 40 taking hold of Gods goodnesse which is from aboue. As how? VVe haue alredy alledged some records where it is sayd, That a man is but a breath, or a wind that passeth away and returneth no more. It should seeme that man is likened to the brute beastes. Yea and he should be like them in verie deede, if God did not put to his hande. For whence commeth the immortalitie of our soules, but of a speciall fauour that God beareth vs? Saint Paule sai­eth that only God is immortall. VVe then are rransito­rie, we doe nothing else but fade awaye, and what are oure 50 soules? Euen the very Angels of heauen shoulde also bee mortall: howbeit for so muche as God hath breathed his owne power into them, they must needs continue in him. It is he from whēce procedeth the immortalitie (I say euē) of the Angels: and it behoueth vs also on our part to draw out, of the same well, according as it is said in the Psalme Lord in thee is the fountaine of life, and in thy light shall we be enlightned. VVe see now how men being conside­red in them selues, haue nothing in them but dedlinesse, according as it is sayd in another sentence of the hundred 60 and fourth Psalm. Lord, drawe thou away thy spirite, and all things shall decaye and come too nothing. Nowe when the holie Scripture speaketh after this manner, it is not too take from vs the hope of the Resurrection: nother is it to make vs thynke that wee bee not immor­tall: but wee muste alwayes beginne at thys poynte, namelye too knowe what oure owne weakenesse is, and afterwarde mount vp by degrees to know what God hath put into vs. VVhat are men then? A wind: a smoke. Howebeit for as much as God hath breathed a continu­ing power intoo vs: therefore wee bee immortall. Fur­thermore it behoueth God to stablishe that thing whiche he hath once put into vs: for if hee mainteyned it not by his grace, all woulde goe to decay. And specially we must come to the Highest poynt, that is to witte, to the Resur­rection which is promised vs. And where shall wee fynde that? Not in our owne nature. But wee muste stie vppe aboue the worlde, and wee must vnderstande that there is none but onely Iesus Christe, whiche is the true mir­rour wherein to see that thing. There wee see that God will rayse vs vp againe too glorie, that hee will plucke vs out of the corruption and rottennesse wherein we nowe walke, and wherein wee shoulde abyde [for euer,] were it not for this extraordinarie remedie whereby hee hel­peth the matter. Yee see then howe wee must bee fayne too come too Iesus Christ, to knowe whereat it behoueth vs to looke, when we hope to be raysed vp agayne at the last day. Verely Sainct Paule vseth certaine similitudes whiche hee taketh of the common order of nature, too shewe the Resurrection: as when he sayth, ye see how the graines of corne and other seeds are cast into the ground, and there rotting do growe vp againe. Nowe (saythe hee) in that men sowe the bare corne, and afterwarde the same groweth vp againe out of the rottennesse whereintoo it behoued it to be first turned: ye haue a figure and image of the Resurrection. But yet is not this as muche to say, as that wee see oure Resurrection there: It serueth onely too shewe, that the faythlesse are vnthankfull and ouer­lewde to Godwarde when they dispute how it is possible that our bodies shoulde ryse againe after they be so rotted and turned into duste. If suche as will be so wise in theyr owne conceyte, do shoote out their suttle deuises, and therevpon conclude that it is vnpossible for God to rayse vs vp againe: Saincte Paule sheweth that suche folke are malicious, and that it is nothing else but their owne vn­thankfulnesse that turneth them awaye from the recey­uing of this power of God, whereby hee poomiseth too set vs in perfite state agayne. And why so? For he gy­ueth vs certayne familiar likelyhodes in the order of na­ture, too assure vs of his good purpose. So then, when Sainct Paule vseth the foresayde maner of reasoning: it is not meante that oure Resurrection shall bee as a naturall thing: but it is to make vs vnderstand the infinite power of God, and to honour him, and to yeelde him the prayse that belongeth vnto him: and therewithall to looke vp­on the promise which he hath made vs: which is, that al­though it farre surmount all our vnderstanding, and bee a verie straunge thing, that God shoulde make vs newe agayne when wee bee turned intoo duste: yet notwith­standing hee will restore vs, euen when wee shall haue beene turned too nothyng. Althoughe (I saye) that this be hard to be beleeued, yet must we trust that God is [Page 142] neuerthelesse able to doe it, by his power, wherethrough hee is able to doe all things, according as it is sayde in an­other place to the Philippians. Nowe therefore let mens wittes discourse what they can, let them raunge euen to the Diuelles in hell: and yet it is certayne that they shall not bee able too diminishe Gods power. Neuerthelesse when they encounter the sayd promise that is made vs of the Resurrection, which is the thing that surmounteth all our capacitie, they go about to diminish, yea and (as much as in them lyeth (vtterly too abolishe Gods wonderfull 10 power, whereby hee is able to do all things. Nowe let vs come againe to that which is sayde heere: Alas Lorde, I shall see no more good, The eye of the Seer shall see me no more, I shall no more returne out of my graue. VVhy speaketh Iob thus? Is hee as a man in dispayre that casteth awaye all the taste whiche hee had earst felte of Gods goodnesse touching the Resurrection? No: but hee setteth out man alone by him selfe from the graces whereof God hathe made him partaker by his owne meere goodnesse. And euen so ought wee to doe likewyse. Yea and it is a speci­all 20 poynte well worthie to bee marked: for moste men abuse them selues, and haue not the discretion too saye: Beholde, oure God hath done vs exceeding muche good, but wee must consider that wee bee beholding to him for all that euer wee haue. And it is a ryght necessarie lesson for vs nowe a dayes. For how shall men be able to humble themselues, except they set before them, on the one syde Gods gracious goodnesse, to say: This is not myne own, I haue not this of my selfe, my possessing of it is but by­cause hee lendeth it me, therefore I must do him homage 30 for it, and therewithall consider howe fauourable my God is to mee, and howe bountifull hee sheweth him­selfe towarde me? Thus yee see that the meaning of Iobs wordes, is to expresse what man is, if God leaue him vp to himselfe. And therefore hee concludeth, I shall see no more good. The eye of the Seer shall see mee no more: I muste be fayne to continue in my graue. But nowe let vs learne to consider of our life howe flightfull and frayle it is, and likewise to examine all the infirmities that are in oure mynds, so as we may conclude that we be worse than no­thing, 40 except God vphold vs by his goodnesse. Neuerthe­lesse it must not hinder vs from the magnifying of Gods gracious goodnesse, althoughe wee knowe oure state too beevile and abiecte. Howebeit wee must beginne at the poynt which I haue spoken of alreadie. Furthermore (as I haue touched) wee must alwayes beare in mynde, that al­though Iob were not so alienated from God, as too bee out of all hope, comfort and pacience: yet notwithstan­ding hee ceassed not to exceede measure. And hereby wee bee warned to looke well to oure selues, that wee be not 50 so swallowed vp of sorrowe, as to bee caste into dispayre, by considering too muche oure owne frayltie. And it is a very profitable lesson: for there is nothing that we ought to desyre so muche as to humble our selues. And why so? For it is the onely wicket that wee haue too receyue all Gods graces in at. So long as men are for epossessed with pryde, so as they weene themselues worth any thing, yee shall see them so locked vp as the grace of God can neuer enter into them. Then muste humilitie go before: and the cheefe of oure studies ought to bee to bethinke oure 60 selues well what wee bee, to the ende wee maye haue no trust nor selfeliking in our selues. For beholde the crafti­nesse of Sathan: the thing that is moste profitable and a­uayleable for mens saluation, hee taketh and maketh it a rancke poyson against them. For hee findeth a waye too make men as it were brutishe, by knowledge of their mi­series, in so much as they become so woode that they cast themselues into dispayre. True it is that the Diuell (if hee could) would continually sot vs with the follie of Ouer­weening, hee woulde make vs too beleeue wonders [of our selues:] hee will neuer suffer men too humble and abace themselues: he will hinder them from that as much as hee can. But when hee seeth that hee cannot hinder men from being abashed in themselues by knowing their owne state: then he goeth too the other shift. And here I see yee are ouermaystred: for hee will set his feete vpon mens bellies, (as they say) yea and vpon their throtes, and holde them still at that poynte, euen till hee haue forced them to dispayre. For this cause when wee enter intoo the consideration of our owne wantes, let vs bee well ad­uised, that after we haue bethought vs of them, we be not vtterly ouerwhelmed, so as wee should not in the meane while alwayes acknowledge the good thinges that God hath done for vs and put into vs, and which he bestoweth vpon vs continually, togither with the remedies whiche hee hathe giuen vs to releeue those wantes wherein wee should haue rotted, had not Gods extraordinarie good­nesse bene. Then let vs learne to knowe this, to the ende we may take our breath. Thus yee see what wee haue to marke in this streyne. And it insueth, Seeing it is so (sayth Iob) I will not spare my mouthe, I muste needes speake, I muste needes make my mone, I must needes talke of my sorrowe and an­guishe. Herein we see that which I haue touched alreadie: that although Iobs consideration was good, and although the thing that he alledgeth here be both holie and agreea­ble to the doctrine of the holy ghost: yet he ceasseth not to haue some temptation of excesse. For he sayth, Behold I must needes speake, seeing I haue not past a moment to liue: for I am ouerpressed with the hand of God: and ther­fore I must reuenge my selfe by speaking in my sorrowes, for I can not hold my selfe. True it is that God giueth vs leaue to speake in making our mone. Howbeit, not in such wise as there should be any choler in it, or that it shoulde be to encrease our sorrowes, wheras we thinke to ease thē by that meanes. VVhat then? It is permitted, to the intent we should returne vnto him, to vnburthen our selues by it. Sometimes they that speake not at all ceasse not to dis­please God more greeuously through their impaciencie, than they that blaspheme with full mouthe. Doubtlesse it is a verie heynous cryme when men dare open theyr mouthes to blaspheme God. But yet there are many also that will not vtter one word, and yet are they full of ran­cour against God, yea they bee much fuller of pryde and bitternesse than those that speake. Yee shall see some man that will chafe vpon the bridle like a Mule, and yet not speake one word. But if ye examine his hart, ye shall finde him redie to burst for spite, & that there is as it were a firy rage in him: and if it were possible that hee might fyght with God, he would do it. Another vnlodeth him selfe at the first dashe, and many wicked wordes slip from him: but yet he hath not so muche bitternesse in his heart. But howsoeuer the world go, both of them be naught. VVhat [Page 143] is to be done then? If our sorrowes oppresse vs to sore, let vs settle ourselues to pray to God, that it may please him to ayd vs in the midst of them, so as we may not conceiue any moodinesse againste him, at leastwise whiche should hinder the honoring of him. And herewithal we must also labor and fight: for whereas men are wont to harden thē selues when they haue once conceyued any wilfulnesse and stomaking, and to nourish themselues therein: it be­houeth vs to knowe that we must withstand it. Then let vs restraine our affections, and let them bee tied vp like 10 wild beastes. And when we haue so done our indeuer to represse our passions and to hold them in awe:then let vs assure ourselues that we can also discerne and say: Howe now? Shall a mortall man haue leaue to giue himself the bridle▪ so as he shall stand in contention with God, as if he would pick a quarell to him? Then let vs keepe vs from such lycenciousnesse of murmuring againste God, as to haue our tong vnbridled to say, how now▪ Is this of Gods doing? VVherefore handleth hee me after this manner? No: [let vs not do so] But let vs make our mone in such 20 sort as God maye alwaye alwayes be honored at our handes, and let vs confesse that he is rightuous and vnpartiall howso­euer he deale with vs. Marke here a speciall point. And moreouer therewithall letall our complaintes bee made vntoo him. For yee see wherein men onershoote them­selues oftentimes: that is, in shrinking awaye from God as much as they can, when they woulde make their com­plaintes, or else in discoursing with their neighbours, And howe? I haue a misfortune (say they) and there is no man that indureth so much as I: it should seeme that God min­deth 30 to torment mee without ende or ceassing. Lo howe men do alwayes grunt. And although they vtter not such murmurings with their mouthe: yet it is sure that they keepe euer some store of such stuffe behind in their harts, and lay it not open before God as he requireth. Yee see then what we haue to consider when Iob sayth, that he wil speake in his bitternesse, and that he will talke of it: that is to witte, that this is not the measure which hee ought to keepe▪ and that he taketh too much libertie. Nowe if this hapned to the man that was as a mirror of pacience: what 40 shall betyde vs? So then let vs beare in mynde the war­ning that I haue giuen alreadie: that is to wit, that when we haue any bitternesse in our harts, we come vnto God to praye him to assuage the disease: and that when wee come to speaking, we vse not our tonges to babbling, but that they may be refrayned to glorifye God withall, and that we make all our complaintes vnto him, and goe not murmuring heere and there with wayling and babbling: but that God maye bee the witnesse of all our sighes and grones, and we resort right forth vnto him for comforte. 50 And after Iob hath sayde so: he addeth: Am I a Sea, or am I a Whale, that thou shouldest set (as it were) such barres a­gainst me, and that I should be fayne to haue so great lets to stop me? Iob protesteth heere before God, that there was no need why he should be stopped with so great vio­lence. And why so? I am not like a Sea (sayth hee) which hath need of Rampyres and Ietties. If a Sea haue broken ouer his bankes, a thousande or two thousande men must bee sente against it: there must bee bringing of timber, of earth, and of stones to make vp so great a breach. Also a 60 VVhale will not suffer himselfe to bee caught without great adoe: but great force muste bee vsed too holde so strong and mightie a beaste. But Iob sayeth, I am no Sea, nor VVhale: Howe is it then that God proceedth with so great violence against mee? Hereby hee meaneth that the miserie whiche hee endureth is ouer-great, and that God hathe no neede to punishe him so. And heerein hee sheweth that hee had not suche staye of himselfe as hee ought to haue had. True it is (as I haue sayde afore) that hee ceassed not to bee pacient: howe bee it his pacience was not continually perfecte: but it had alwayes some storminesse mingled with it. And so what haue wee to gather vpon this sentence, but that by bewayling oure selues, wee should knowe so muche the better what wee bee? True it is that for as muche as wee bee frayle, wee maye well saye, I am no VVhale, no Lyon, no Beare, nor other wylde beaste. VVell: But herewithall, if wee looke vpon oure lustes▪ if wee looke vpon the rebelliousnesse that is in vs against God, if wee looke vpon the number of vices which wee haue whole: they bee lyke [...]eendes of Hell, not onely in bursting out of their boundes vnto all euill vpon earth, but also in mounting well neere into Heauen. VVhen wee resiste God through oure lustes, I praye you doe wee not mount vppe alofte as it were too make warre with God? And so there is neyther VVhale, nor Lyon, nor any other wylde beast vpon earth, that of his owne nature hath so great a violence, as haue the wic­ked affections of a man. Therefore if God vse violent remedies against vs, and that he hamper vs more roughly than we would hee should, let vs not say as Iob sayth, Am I a VVhale, or am I the Sea? wee bee much worse: God must be fayne to hold vs chayned by force, as if wee were Lunatike, or more than Lunatike. Nowe when wee shall haue knowne that there is such gainestriuing in our wic­ked passions, then wee will confesse that if God afflicte vs and vse euen violent remedies against vs: the same is not without cause: and therefore wee can not accuse him that hee is excessiue, but we must glorify him, considering howe the cace standeth. Nowe wee see that men ought to haue a double knowledge of themselues. For on the one side it behoueth them to knowe how there is nothing but rottennesse and corruption in them, too the intent they may obtaine fauour of God, and moue him to vse mercie and pittie towards vs. And when we know this let vs also▪ consider that wee bee not to strong vnto euill: in cace as when a madde man flingeth and tormenteth himselfe, and yet for all that hath neuer awhit of right strength. Euen so standes the cace with vs. As in respecte of good, we are vtterly weake: but as touching euill, we bee like Gyants, there is too huge a force in vs. Then is it requisite that God should stretch out his arme, and smyte vs with great strokes, yea and thunder more vppon vs than vppon the wylde beastes. For althoughe the wylde beastes holde all of crueltie, and suffer not themselues too bee easily may­stred: yet notwithstanding if wee compare them with our selues: wee shall fynde that men start muche further out of their boundes. And therefore when so euer God shall presse vs neuer so sore, let vs bee sure hee hath good cause to doe it, and let vs not repyne at it. For when we haue pleaded oure best, wee shall gayne nothing by it, there needeth but one woorde too put vs too consusion. Thus muche concerning this streyne. And hee addeth, [Page 144] If i say, my bed shall comfort me, behold my couch burneth me as I talke to my selfe. Thou frayest me with visions of the night, and thou afrightest me with dreames. True it is that this pre­sent saying is expounded diuersly, where it is sayde, that when Iob purposed to haue refreshment in his bed, hee found a burning heate in his Couche. The Hebrew worde that is put here, betokeneth sometimes to burne, according as we shal see it again in an other sentence: But moreouer it signifieth to withdrawe, or drawbacke, and by a similitude it signifieth to leaue or forsake. Neuerthelesse the significati­on 10 of burning agreeth verie well heere: and how so euer a man expounde the word, the sentence and the doctrine remayne all one still: that is to wit, that Iob complaineth of beeing disappointed of his hope, in that hee looked to haue had some refreshment by his bed, and yet founde more heate there, in so much that it was as burning fire to him when he talked to himselfe. Heere we see that which hath bene shewed alreadie heretofore: namely, that Iob was in horrible tormentes, and that hee was not pressed only with bodily paine: but also that he was in battels of 20 the mynde, feeling God against him as his iudge, and bee­ing payned in such sort as if he had bene in a burning lake as it were in the paines of hell. And we must alwayes call the same teo mynde: for (as I sayde) it is good for vs also too thinke oftentymes, True it is that wee ought too put our selues in good readinesse to battell, sith that God afflicteth vs, and that we shal not feele any thing saue that we indure to the world warde: but the chiefe is sithe wee knowe wee must come to a reckening before God. For if hee make vs feele our sinnes, by shewing himselfe a rigo­rous 30 iudge: beholde, that is as it were the depthe of hell, and the gulfes that are open to swallowe vs vp. VVe must haue bethought vs of these things before hande, that wee may know how to humble our selues, & that this conceit also doe not vtterly confounde vs. And here yee see why Iob (who was a man of such vertue and excellencie) was notwithstanding so pressed. And wherefore? For by his example God meant to shewe howe it is no small matter to come before his Maiestie and before his iudgement seate to answere for our whole life. Then let vs apply our 40 selues to receiue the warnings whiche God giueth vs of our sinnes, notwithstanding that we haue verie rough as­saultes. And let vs Leseech God to holde vs vp, that put­ting our trust in the grace that is offered vs in our Lorde Iesus Christ, we may not ceasse to continue and hold out to the end, yea euen till he haue humbled vs as he know­eth to be needfull for vs. And specially let vs marke well this circumstance: VVhen I haue thought that my bed should giue me rest, I founde a burning fire in talking to my selfe. True it is that we may well hope that God will 50 releeue vs: but it is not for vs to appoint him either time or place: that must be put ouer wholly to his good will. Then must wee not seeke our rest, neither in our bed nor in any other thing: but let vs cast vp our sighes vnto God that it may please him to refreshe vs of our sorrowes. But by the way (as I sayde) it is a strange cace that Iob should feele himselfe so burned by talking to himself. I haue told you howe this circumstance is well worthy to be marked. For whereas men do commonly babble so muche in ma­king their mone: their talking of this and that doth but 60 set them more on fire. VVhat is the cause that wee ouer­shote our selues after suche sort in our passions? It is by­cause euerye of vs flingeth out at randon and deceyueth himself: But Iob sayth here, how it was contrariwise with him: that is to say, that he spake in himselfe. How then? VVhen a man shrinketh intoo himselfe, and striueth too keepe himselfe from passing his boundes in wordes for feare of resisting God, and represseth his affections: is that an occasion to set him on fyre? Yea surely sometimes: according as it is sayd in the two and thirtie Psalme, & in such other texts. But yet notwithstāding it is not as much to say on the contrarie part, that we should therefore bee lauishe of our wordes and complaintes to euery bodye to fynde ease of oure griefe, and to quench the fire whereof mention is made heere: but tather let vs enter into oure selues. True it is that sometimes our passions kindle by talking so to oure selues: but yet notwithstanding God will soone after do his office in quenching the fire that shal be kindled by him. As for example: looke vpon a poore man whome God scourgeth. And why? the man often­times knoweth not why, and yet notwithstanding in the ende God will turne it too good. But if the poore man continue still in his anguishe, what shall hee doe? Let him enter into himselfe. Howe? [Let him say,] hath thy God forsaken thee? Or else [let him say] loke well vpon thy selfe, poore creature, needs must thou haue offended God greeuously, seeing hee executeth suche rigour vpon thee. But in the ende the holie Ghoste will still make him to take holde, to taste, and to apply to his owne vse, that the holie Scripture in speaking of the roughest assaultes, doth neuerthelesse set forth to vs the infinite goodnesse of our God, to the intent that in the middes of oure greatest af­flictions wee should be assured that God will deliuer vs out of all our aduersities in time conuenient. Yee see then howe Iob hath bene exercized. But yet neuerthelesse hee presently protesteth, that hee felte himselfe in the greater heate when he had mourned and muzed in himselfe. And he ought to acknowledge, Verie well my God, I haue not yet inough: true it is that my miserie is very great in res­pecte of my ablenesse to beare it: but it must yet increase more. Lo what Iob ought to haue considered, and it had bene a point of true wisedome. But seeing that hee did it not euen he which was of such a courage as a mā may see: so much the more behoueth it vs to stand vpon our gard, and to aduise oure selues well that we pleade not againste God when he afflicteth vs, for seare least he put vs to such reproch as we shall not know where to become. And hee sayeth, that it is God that troubleth him in visions by night, according as wee haue seene alreadie heertofore, that hee had not to doo with men to feele paine in his bodie one­ly: but that aboue all he was faine to abide temptations, as if God were against him. Herevpon hee concludeth, that his soule had chosen the halter: that is to say, that he wi­shed the miserablest death that could bee, and that he had leuer be hanged than to be in suche case. And howe so? Those are the wordes of a man in despayre. But let vs marke that Iob in speaking so, sayth not that he had hilde himselfe there not that he had that purpose settled in him selfe: but hee protesteth onely that in making com­parison of his life, with the worst death that could happen vnto him, he was so dismayde with it for a time, as hee lo­ked no further asore him, than to the feeling of the sor­rowes [Page 145] that pinched him. Herevpon then let vs consider, that if God haue not spared his seruāt Iob, it may fall out that we shall be tormented as he was. True it is that God knowing what wee bee able to beare, will not suffer the temptations to bee so greate, as they haue bene in man, who had receyued more strength of the holy Ghost than we: but yet muste euery of vs be visited by the hande of God in such sorte, that sometime our lyfe shall be more miserable than the death of him that is hanged. I say wee must bee fayne to come therevnto, and therefore it stan­deth 10 vs in hand to be throughly in a redinesse. But let vs learne to fence our selues with that whiche is shewed vs in the holy scripture: namely, that we shall haue matter of gladnesse ynough, when wee shall haue increased and profited in Iesus Christ as well to death as to lyfe. Are wee then ioyned to Iesus Christ? Although oure lyfe bee more than miserable: yet shall it turne to oure profite, so as if we haue troubles in this world, the same shall be as many helpes to our saluation. Therefore whensoeuer it shall seeme that we be vtterly forlorn, let vs not therfore 20 ceasse to call vpon our God, hoping not only that he wil in the ende turne all our troubles into ioy and glory: but also that he will continue his goodnesse towardes vs vn­till he make vs feele it in all perfectnesse.

But let vs caste oure selues downe before the face of our good God, with acknowledgement of oure faultes, praying him to humble vs in suche wise, that being asha­med in our selues, we may be sory and giue him the glo­ry that is due vnto him: and yet notwithstanding, that in the meane while wee may not ceasse to returne towards him seeing hee allureth vs so familiarly, beeing sure that hee will receyue vs at all times: and that we may knowe which is the way whereby he will leade vs thither, that is to say, our Lord Iesus Christ, so that after we haue once knowne howe there is nothing in vs but a bottomlesse gulfe of all confusion, we may neuerthelesse continue in stedfast trust that we shall be acceptable to this our good God, seeing we be clothed with the rightuousnesse of his onely sonne, and that oure sinnes bee blotted out by the merit of his death and passion, and by the purenesse of the obedience whiche he hath yeelded vnto him. That it may please him to graunt this grace, &c.

The .xxix. Sermon, which is the thirde vpon the seuenth Chapter.

HEre Iob goeth forward still with the matter I touched yesterday, that is to say, with his lothing of 40 his life: not that he sayth he re­steth resolutely vpō that poynt, as though hee tasted not Gods goodnesse awhit to cōfort him­selfe withal, but he considereth what this lyfe is so long as God holdeth him in such rigour. And therevpon he cōcludeth that it were muche better if God would kill him, yea af­ter what sort so euer it were, for I haue sayde alreadie that when men looke no further than too theyr present 50 state, they may bee tempted to suche a misliking of it, as they shall be vtterly dismayde by reason of theyr excee­ding miserie: and specially it seemeth that God is min­ded too execute a singular rigour towardes his faithfull, and that he handleth them in suche wise as they be more afflicted than the wicked. Then maye wee bee caryed a­way with a hopelesnesse so as wee shall bee wearie of our lyfe, and had leuer too bee deade. There is nothing that comforteth vs, but our knowing that euen in the middes of our sorowes we be still beloued of God, & that in the 60 end he will haue pitie of vs, & giue vs saluation & lyfe by meanes of our Lord Iesus Christ. VVithout this, it is cer­taine that our life will be weerisome & bring nothing but lothsomnesse, yea euen to repyning againste God. Let vs marke then that Iob ment not here to expresse what af­fection he had: but only that God had hilde him vp. And that is the cause why he now addeth. That he is weery, that hee shall not liue euer, and that his dayes are but vanitie, and therefore hee woulde haue God too go away from him, as if hee should say, Alas Lorde, wherefore persecutest thou mee? Thou seest heere a poore soule that can indure no more, except thou haue consideration of him: and as for his life it is nothing, it is but vanitie. VVherfore then doost thou not get thee away from mee? This is according too that which we haue seene alreadie: that is to witte, that God ought not to vtter his full force against mortall & tran­sitorie men, bicause they bee not rockes, nor yet so boy­steous beasts that he should be fayne to inforce himselfe so muche against them. Iob therefore confirmeth still the same matter, as a man that is in anguishe & cannot make an ende of his gronings. And hauing sayde so, he addeth: VVhat is man that thou so magnifyest him? VVhat is hee that thou visitest him a Morninges, that thou settest thy harte vpon him, and hast so greate care of him? Some expound this sen­tence, VVhat is man that thou makest so muche of him, [Page 146] as thoughe Iob ment heere as it were too rayle at God, that hee lifteth vs vp as if wee were little kings, and that hee seemeth to haue a fatherly care of vs and to preferre vs aboue all creatures: and afterward throweth vs down as men in the picture of the wheele of fortune. Thus yee see howe some take this streyne. Othersome thinke that Iob ment to make comparison betweene himselfe and all mankind: as if he had sayd, Alas Lorde, Thou art so good vnto men, that thy mercy filleth the whole earth: there is not the man that feeleth not howe thou art his 10 father, & that thou bestowest many benefites vpon him: there is none but my selfe alone to whome thou art vn­kind. VVhat meeneth this? why shall not I be in the same ranke that other men are? But when all things are well considered: Iobs plaine meening is to say, yea Lord, why art thou so greeued agaynste men? Thou settest verye greate store by them. Then dooth hee not speake of Gods benefites: but rather meeneth that it is not a con­uenient thing for God too bee greeued at men. As for example, If a greate Prince shoulde take pritch against a 20 poore Labourer, it were not for this honour: for men woulde saye, why matcheth hee not himselfe with hys equall? Hee doth himselfe great wrong in that he know­eth not who hee is. Yea and euen the proude sorte of this worlde can well ynoughe saye, if suche a one were my matche, I woulde shewe him who I am. Yee see then af­ter what sorte men commonly vse to shewe token of dis­deyne. If men (who are but woormes of the earth) can well skill too alledge, that it is not comely for them to beare malice to those that are farre their inferiors: there 30 is farre greater reason too thinke that God seemeth too magnifie men ouer muche, when hee matcheth himselfe agaynst them. For who are they? VVhat is their state? God therefore ought to set light by them, [and to say:] Tushe, well yee are but woormes, yee are but vermine: and shall I chalendge you too go fyght with you? That were greatlye too the defacing of my glorie and Maie­stie. Yee see then what Iobs cheefe meening is. Fur­thermore wee haue too marke, that this present sentence is not like that of the eyght Psalme, where it is sayde: 40 Lorde what is man that thou makest so muche of him. Yee see heere howe the woordes are sette in theyr pro­per signification: but in Iobs saying, they bee taken cleane contrarie. For in the said text of the Psalme which I haue alledged, Dauid recounteth Gods infinite good­nesse, in that he thinketh so vpon his creatures, and that he vouchsafeth too haue a care of them too guyde them, and to gouerne them. If ye looke vpon man in himselfe, ye shall see so poore a creature, as it may well seeme that God ought not too haue respect of him, or too caste his 50 eye vppon him. Nowe then when wee see that God not onely vouchsafeth too gouerne men, but also maketh them Lordes of all his creatures: according as it is sayde there, that hee hath made both the beastes of the feelde, and the byrdes of the ayre, and the fishes of the sea, too serue our turnes withall: seeing hee hath so disposed all things to serue vs, and to succour our neces [...]ities: it see­meth that God beareth vs suche a loue, as hee putteth all that he hath vnder our hands, saying, I withhold nothing from you. Ye see then that the wretchednesse and poore­nesse 60 of men, yeeldeth a greater beauty to Gods good­nesse and mercie, than if wee had any thing of oure owne that coulde prouoke him to do vs good. Thus ye see Da­uids playne meening. And this thing is specially fulfilled in the person of our Lorde Iesus Christ. For although hee be the onely sonne of God: yet notwithstanding, so it is that in respect of his manhoode hee was the sonne of Abraham, and was fully like vs in all poynts, sinne onely excepted. And so when we see that God hath made much of him by gyuing all things intoo his hande, to the ende that wee shoulde recouer that thing in him, whiche wee loste in Adam: therein God hath shewed the greate and infinite treasures of his mercie. And verely Iesus Christe is the true looking glasse of Gods grace, whiche after­ward is spred out vpon all his members. And so after the example of Dauid, wee haue good cause too exalte the goodnesse of God, when wee see that hauing begonne first in Adam, and afterwarde in Iesus Christ, (by whome all is made whole agayne that was beaten downe and defaced in Adam) hee continueth still at this day in do­ing vs good, and we bee made parttakers of all his riches. Heerein wee haue good cause too maruell and too saye, Alas Lorde, what are wee, that thou visitest vs, that thou vsest vs so familiarly, that wee bee as thy children, that thou holdest vs as in thy lappe, & that thou shewest thy selfe so bountifull towardes vs. I o what wee ought too doo. But in this place Iob taketh all too the fiat contrarie. VVherein wee see that when mennes mouthes are oute of taste, nothing can like them: in cace as if a mannes stomacke were squeymishe by meanes of sicknesse, the beste and finest meates that coulde bee brought vntoo him, shoulde haue no sauour with him: but should lothe him, and prouoke him as it were too vomiting. So stan­deth the cace with vs: when wee bee yll disposed, and haue not a right and well ruled iudgement, Gods graces shall haue no taste nor sauer with vs. Is there any thing that oughte too prouoke vs more too loue God, than when wee knowe that hee commeth downe after that sorte vnto vs, and that hee dooth (as ye woulde say) put the meate into our mouthes as a moother dooth too hir yong babes, and that hee hath his wings spred oute too receyue vs [vnder them] as it is sayde in the song of Moyses? VVhen wee see God too haue so familiar a care of vs, is it not ynoughe too rauishe vs oute of our wittes? Ought not the consideration therof to susfize vs throughly? But as for them that are forweeryed and full of anguishe, they come so farre shorte of tasting this too theyr profite, that they coulde finde in theyr hartes that God were a greate way off from them: according as wee see it is happened vnto Iob▪ at leastewise in respect of his fleshly affection. No doubt but hee resisted it, and had pa­cience, howbeit that the same were secrete and hidden within him: neuerthelesse it behooued the same passion to shewe it selfe whatsoeuer it were, and God ment too humble him thereby. VVee see then howe Iob turneth Gods prouidence quite vpside downe, and that in steade of cōforting and cheering himselfe therewith, he woulde fayne that God were farre of. VVhat is man (sayeth he) that thou makest so muche of him? Yea verely. But if God chastize vs whē we do amisse, must we therefore say he aduaunceth vs to muche, and that he doeth vs wrong? It is not with him as it is with mortall men. For if a man [Page 147] bee offended with me, he will hold scorne to match him­selfe with his vnderling, but will bende himselfe agaynste his equall. And wherefore? For the matter standeth vpon reuenging. But if God chastize vs for the faultes that wee haue committed, it is not too auenge himselfe of vs, hee passeth for no such thing. VVhat then? For two reasons. The one is that wee muste bee fayne to take him for our iudge spite of oure teeth, when wee haue despyzed him [neuer so muche.] And the other is, that he would not haue vs to perishe, and therefore he correcteth vs to the 10 end we should come backe agayne to him, and he calleth vs by that meanes to repentance. VVee will not say they are vncomely things for God to punishe vs and to preace so vpon vs, too the intent too plucke vs backe from our sinnes, and to shew himselfe to be our iudge, and that we should learne to be subiect vnto him. VVe see then howe thāklesse men are, sith they turne the good turnes vpside downe which God doth to them. And moreouer lette vs vnderstand, that if it befell vnto Iob to bee so tempted as hee wished God awaye from him: the like temptation 20 may well happen vnto vs, not only to shake vs, but also to put vs to such a plundge, as we shall be quite ouerthrown. Then must men bee well aduised to fense themselues [a­forehād] and (accordingly to that which I haue declared) we must acknowledge that God bindeth vs exceedingly much vnto him, in that he vouchsafeth to visit vs, and (as it were) to keepe watch and warde ouer our life, and too haue a fatherly▪ care of vs: as wee can neuer magnifie his grace to muche. Yea, and when hee punisheth vs for our sinnes, let vs assure our selues that his chastening of vs is 30 not for that wee bee worthy of it: there is no cause why hee shoulde once put to his hande, but that hee should let vs go for suche as we are. Then in sending vs punishmēts God sheweth bothe his goodnesse and iustice. And why so? For by this meanes he calleth men to repentance: and afterwarde hee maketh them too feele him too be theyr iudge, that they may humble themselues. Hee chastizeth them to their profit, if their vnthankfulnesse hinder not their profiting. Lo what wee haue too remember in this streyne. Howsoeuer the worlde go, let vs keepe our sel­ues 40 from saying too God. And what is man that thou magnifiest him, so as thou visitest him a mornings? Lette vs not be greeued if God set sure watch vpon vs all: no, let vs not do so. For that is for those to do which woulde haue the brydle layd looce in their necke to runne at ro­uers, to the end that God should not chastize them at all. But if it were so: what should we gayne by it? Let vs put the cace that God did shet his eyes, and that he did let vs runne at randon all the feeldes ouer, so as wee gaue oure selues to riot, & he passed not of it: what should become 50 of vs? Beholde, the diuell would ceaze, vpon vs and wee should be his pray, and he woulde carie vs euen into de­struction. So then let vs know that there is nothing better for our welfare, than that God should haue his eies open continually, that he should see all that we do, and special­ly that he should gage the bottome of our thoughts, and that wee shoulde not remoue one fingers bredth, nor step forth one pace, but he should note it & marke it, assuring our selues (I say) that it should not be for our profit, if he did otherwise. Thus yee see what we haue to gather vpon 60 this text. And by and by Iob addeth, Howe long will it bee ere thou let mee alone, and withdrawe [...]y selfe from mee tyll I haue swallowed in my spittle? Heere Iob declareth his pas­sions wherewith hee had bene tempted. By the way wee haue to beare in minde what hath bene sayde heretofore: that is to wit, that Iob felt alwayes some comfort, & that God forsooke him not for a full doo. Iob then sheweth heere after what sort hee was affectioned as in respect of the flesh, to the intent his freendes might knowe, that he made not so great complaint without cause. And the bet­ter to expresse the anguish wherein hee was, hee turneth himselfe to God, bicause hee sees hee shall gaine nothing at mens hands. But yet for all that, he ceasseth not to re­garde men, yea euen too much. For had he bene well ga­thered into himselfe, and had hee made his prayer vnto God: it is certayne that hee had behaued himselfe more quietly, and hee had shewed a greater token of fayth and pacience. VVhat is the cause that Iob martyreth himselfe in such sort, as it may seeme at the first blush, that hee is a desperate person? It is for that hee hath an eye to the re­proches that are offered him, and he is not able to beare them, to passe them ouer, and to haue an eye vnto God. And this is it that I sayde heretofore, namely that if men come to molest and to sting vs, we must not looke vpon that, wee muste not cast our countenance thitherwarde: but forasmuch as wee perceyue that Satan laboureth too bring vs by that meanes to confusion: wee muste come streyght vnto God, we must mourne before him, and we muste assure our selues that hee will cause vs to feele the auaylablenesse of his chastizements the better, & that we cannot bee thrust out of the way, as when men were the marke that wee ame at. But yet neuerthelesse, Iobs pur­pose in this streyne, was too expresse the vehemencie of his affection the better, by turning his talke vntoo God, as if hee had sayde: VVell, ye vnderstand nothing at all, I see yee perceyue not the spirituall battell wherevntoo God hath put me, and therefore I must talke to him that is my iudge. To bee short, it is all one as if Iob had sayde, This that I speake is no counterfeyte stuffe: but it is as if God himselfe were heere. And hee sayeth (as hee had touched afore) that his lyfe was nothing but vani­tie, in so muche that God ought to take himselfe awaye from him, vntill hee bad swallowed in his spittle, according as wee may saye too take his breath. Heereby Iob mee­neth that God pursueth vppon him ouer roughly: and it seemeth that hee woulde pleade agaynste God as hee hath done heeretofore. But I haue tolde you alreadie that hee dooth but expresse the passions of the fleshe. And truely whensoeuer God giueth men the grace too frame themselues vntoo him, and too beare their crosse and afflictions paciently: it is not in suche wise as they should bee altogither without feeling, it is not that they shoulde bee vnmooueable and vnprofitable when men trouble them and torment them. But it is too the intent they shoulde fully settle themselues to beare all this with pacience, and that they shoulde conclude: It is meete that my God should haue the maysterie, and that I should frame my selfe too his lure, and therefore yeelde my selfe ouer vnto his good pleasure. But howsoeuer the worlde go, none is is able to do it without incountering. Iob then expresseth heere his owne pas [...]ions in suche sorte as hee felt them, & in the meane while Gods grace is as it were [Page 148] buried for the tyme: not that it was vtterly quenched, for (as I haue sayde) God vphilde him. But it will come too passe that when the firste passions assaulte the faythfull, they shall (as a man woulde say) be harried away in suche maner, as it may seeme that God gouerneth them not a­ny more, and that they play the horses that are broken looce. Nay but it is as if a man were vpon a horse: and very well, yee see the horse flingeth and kicketh and doth all that he can to escape and to runne ouer all the feelde: but anone the man that is handsome can tell well inough 10 howe too tame him, hee will reyne him vp with the bry­dle, and bring him too a good pace. Euen so is it with vs, that wee shall oftentimes bee caryed awaye headlong by our ouerheady passions: but yet for all this, God will not let vs alone so, but will rather reyne vs vp and drawe vs too him, according as we shall see howe hee worketh towardes Iob. But (as it hath bene declared heeretofore) it is true that wee may well alledge vnto God the frayl­tie of our lyfe, when wee woulde obteyne some mercie and releefe at his hande. But Iob speaketh heere exces­siuely, 20 as a man that is out of his wittes, and knoweth not to whome hee ought to direct his woordes. Euery faith­full bodye will lightly say, Lorde my dayes are nothing but vanitie and smoke: therefore haue pitie vpon so mi­serable a creature. This request is good and holy, & God accepteth it in good woorth bycause we be taught by his holie spirite to speake so. But Iob steppeth to him after an other fashion, and with another maner of style. Howe? my dayes (sayeth he) are but vanitie, and commest thou heere to set thy selfe agaynste mee? VVilt thou not giue 30 mee respite to swallowe downe my spittle? VVhy doost thou not get thee from mee? Hee is of opinion that if God woulde drawe away his hande from him, he should haue some ease. Yea, but what woulde become of vs if God should lette vs alone? Shoulde wee haue power to swallowe downe our spittle? Howe coulde wee breathe, if the spirite that gyueth liuelynesse to all things shoulde forsake vs? Doe wee not see that wee should needes de­cay? But (as I haue declared alreadie) Iob is an amazed man that hath no consideration but of his miserie. And 40 this serueth vs for a good and profitable warning. For we see what it is too bee ouerpressed with our owne passi­ons: namely that wee forgo all wisedome and pacience, and become as dull as brute beastes. Verely it will not seeme so to vs. But if wee marke mennes passions a farre off, what they bee: wee shall finde that they make vs al­togither blockishe, so as wee haue no knowledge at all. Agayne wee haue not holde of our selues to bee compe­tent iudges, and it is too bee seene that all our wittes are confounded at our neede. Lette euerie of vs marke men 50 when they bee cumbred with vehement passions, or else let vs consider how wee our selues fare if God pinche vs with any aduersitie that is ouerroughe for vs: wee bee so daunted, as wee haue no hart too call vpon God, wee cannot bethinke vs of the promises that are contey­ned in holye writte, and then what remedie is there for our miseries? Nowe then (as I haue sayde) there is suche a headinesse in oure passions: that if God shoulde not ouermayster them from aboue, yea euen by the woon­derfull power of his holie spirite, in suche wise as wee 60 might know his maiestie therein, and that there is more in it than man can skill off: it is certayne that it were ynough too mingle and confounde heauen and earth to­gither at euerie blowe. But yet neuerthelesse (as I haue touched alreadie) Iob had a farre other consideration with him, in asmuche as Gods spirite was in him: but if God remedie it not by the grace of his holy spirite, there is no question but yee shall finde man in his owne natu­rall kinde, and ye shall finde his passions such as they are according to the flesh. Get thee from me, sayeth Iob. And what shoulde become of vs if God shoulde let vs alone, so as wee shoulde abyde without his ayde and assistence? It is in him that wee haue our beeing, our liuing and oure mouing, as the scripture speaketh, and as wee our selues doo see the experience. Can wee swallowe downe oure spittle, if God shoulde gyue vs vp? That is much like: as who woulde saye, there is more power in vs, than in the Angelles of heauen. For if God shoulde leaue them too themselues, what woulde become of them? Beholde they are immortall creatures, and are already in the glorie of heauen, and behold the maiestie of God: and yet neuer­thelesse they shoulde vanish away and be brought to no­thing if God shoulde withdraw himselfe from them: and can we that are full of corruptiō haue more force? Ther­fore whyle God gyueth vs some leysure, let vs learne to thinke vppon oure infirmities whiche are so excessiue in vs, and too knowe that there is nothing better than that God shoulde visit vs, looke to vs, and dispose of vs: for else wee shoulde decay euery minute. Thus yee see what wee haue to marke vpon this streyne. And it is certayne that in the person of one faythfull and pacient man, God intended to gyue vs a mirrour of our inordinate affecti­ons, to the ende wee shoulde beware of them, and seeke too feele the succour and refreshment that are shewed vs heere. And howe shall wee feele it? There is no better way than too call vpon him that hath all power in him­selfe, that he may restreyne vs and not suffer vs to starte aside when wee be chastyzed after that sorte by his hand. Nowe hee addeth immediately, I haue sinned, what shall I do to thee, O thou the keeper of men? Some men expound this, as though Iob disputed agaynst God, saying: I can do none other but sinne, wherefore haste thou made mee suche a one? If thou bee the preseruer of men: why shouldest thou condemne mee so, seeyng it lyeth in thee too saue mee? But a man may well see that this is not the natu­rall meening: and such as take it so, neuer knewe the in­tent of the holy Ghost as toucing this streyne: & more­ouer they haue yll considered that which is witnessed to vs concerning Iob, how hee was pacient how soeuer the worlde went with him. VVhat is it then that Iob ment? It is as if he should say, well, I confesse my fault, & I cannot scape the iudgement of God. VVhy so? Hee is the keeper of men. But this woorde Keeper, hath bene misconstrued: for men haue taken it for a preseruer of mankinde, and for one that sheeldeth them vnder his protectiō. It is cer­teyne, that (as the Greeke translater also hath well mar­ked, whiche thing hee is not commonly woont too doe) Iob ment too say, that God wayteth vppon vs, that hee watcheth vs, and that hee knoweth all, as if a man shoulde watche one too spie and marke all that euer hee dooth and sayeth. Yee see then in what sense Iob apply­eth this title vnto God, That is the Keeper of men. True [Page 149] it is that God dooth well preserue vs, that he hath vs in his hande, and that oure lyfe continueth by him. But yet is this no let that hee shoulde not bee called oure Keeper, in respect that hee seeth and beholdeth all that wee doo, so as wee can not hyde oure selues from him: according as all the scripture sayth, that he sercheth men, examineth theyr thoughtes, ciscouereth all things, and nothing is hidden from him in all our lyfe. And it appea­reth that Iob ment so: for why and to what purpose sayth he, VVhat shall I do to thee? if it be not bicause he must be 10 fayne to yeelde himselfe giltie? Lorde (sayeth hee) I can gaine nothing at thy hand by starting aside, I confesse my det, I haue sinned: but by the way what shall I do to thee? For I must be fayne to passe that way: and why letst thou me not alone? Although thou see heere a poore creature cast vnder foote, that hath neyther strength nor power, yet neuerthelesse thou followest vppon him with thy rigoure still. I acknowledge my selfe too bee indetted to thee: and yet thou holdest mee still vpon the racke, as if a iudge shoulde holde a malefactor vpon the racke and 20 say too him, Tell mee thy fault, and that the malefactor shoulde answere, I will so, I haue committed such a mur­ther, yea twoo or three, and suche and suche are accessa­ries. Too what purpose shoulde the Iudge holde him still vpon the racke after suche confession? Beholde here the like cace concerning Iob. Truth Lorde (sayeth he) I haue sinned, thou needest too torment mee no more, nor too racke mee too make mee confesse my faultes. For sithe I haue graunted thee thy det, wherefore doost thou perse­cute mee? Thou art the keeper of men, thou knowest all. 30 If thou needed too make inquisition now of a thing that were hidden from thee: very well: thou mightest say, I will holde thee heere tyll I haue gotten the knowledge of all thy faultes. But thou knowest them (sayeth Iob,) thou art the keeper of men: and admitte that men knew not themselues: yet knowest thou what they bee. Then seeyng the cace is so, why doost thou not draw thy hande awaye from mee withoure pressing mee after suche a sort? Thus yee see the naturall meaning of this sentence. And heere wee see howe men fare when they will mea­sure 40 Gods Iustice by theyr owne witte and capacitie: for it will seeme too them that God passeth measure at eue­rie blow, and that hee vseth ouer greate rigour. Although oure intent bee not too accuse God of crueltie with full mouthe: yet wee ceasse not to frette and chafe agaynste him, like as Iob hath bene tempted too doo. VVhat is to bee done then? Let vs consider that God is the keeper of men: that is to saye, that wee are heere within his sight: wee maye well finde fare colours and lurking holes be­fore men, but all our hypocrisies cannot keepe God from 50 seeyng vs, or from discerning all, euen too oure verye thoughts. VVhat got our father Adam by couering him­selfe with leaues, when hee was summoned before God? Hee shoulde haue appeared, and his sinne shoulde haue beene layde afore him spyte of his teeth. So then lette vs consider that Gods Registers are full of oure woorkes, woordes, and thoughts. And although that as nowe wee reade not our Inditements as they bee framed: yet shall Daniels saying be fulfilled, which is, that whē the iudge­ment is settled, then the bookes shall bee opened. Yee see 60 then that the thing which wee haue to marke in the first place, is that God is mennes keeper: wee may well sette here belowe, and take leaue too leape like frogges with­out order, and (as the Prouerbe sayeth) play the Meece in the chaffe, so as all things may bee confuzed to man­warde: but yet will God marke and beare awaye all. VVhen wee know this, let vs learne to walke in [...]eae & carefulnesse: and seeing that our God looketh vpon vs, lette vs walke as before him. And if wee haue this lesson well printed in our hartes: we shall be sure to haue one care more than wee had before. VVee shall bee ashamed afore men, so as wee will not doo oure naughtinesse in the open daye nor in the open streete. And why so? Bicause the eyes of men will lette vs. Behold also howe God and his Angels are witnesses of our life: ought not that to make vs walke in farre more awe a greate deale? This knowledge then muste hold vs in awe, to the ende we thinke not that our sinnes shall scape vnpunished: but that forasmuch as God knoweth them, he will also gyue iudgement agaynst them. For he gouerneth not after the common order of men: he hath other maner of eyes thā wee haue: although wee haue confessed our faultes, hee knoweth that which is hidden within, and that which is vnknowne too oure selues. VVhen an offender hath ac­knowledged his crimes & euill dooings before an earth­ly iudge, a man demaundeth no more at his hande: but God is a spirituall iudge, and will bring vs to the inward knowledge of our sinnes. Then is it not ynough for vs to say, I haue sinned: but wee muste condemne the sinne in our selues, yea euen in suche wise, as euery of vs may bee his owne iudge, and learne too abhorre sinne: according also as yee see why God holdeth vs as it were so locked vp therein, that now and then wee pyne away like poore soules in despayre. Yee see wherfore he tryeth vs: name­ly to the intent that euery of vs should knowe himselfe, not onely too saye yea verely I perceyue well that I am a sinner: but also too haue a liuely feeling of oure sinnes, that wee maye bee vtterly ashamed of them before him. And finally Iob sayeth, VVherefore baste thou sette mee full ouer againste thee? VVherefore doost thou not take awaye my wickednesse? VVherefore doost thou not pardon my sinne? For I am in the duste, and if thou seeke mee, I shall bee no more. Heere Iob returneth too the matter whiche hee had glaunced at afore: that is too witte, that hee de­syred but too haue some truce or release till he had swa­lowed hys spittle. Nowe therefore hee sayeth, why haste thou set mee full ouer agaynste thee, that is too say, as a white for a man too shoote at. For hee coulde well haue founde in his harte, that God shoulde haue lette him a­lone as hee was: as if hee shoulde say, who am I? And at whome doost thou bende thy selfe? For I am a poore woorme of the earth, and thou settest mee as a whyte too shoote at: muste thou needes trie thy strength vpon mee? as he will say too him anone. For Iob returneth of­tentymes to that complaynt, and renueth the same ofte. True it is that when God setteth vs full butte agaynste him, wee bee not able too abyde suche a force: but yet for all that wee muste not shrinke awaye from him: For it cannot bee but that wee must needes fayle as soone as God turneth his backe vpon vs. Then, are wee desirous too stande oute and too continue in good state? The meane thereof is not that God shoulde turne his backe [Page 150] vpon vs, but that we should be as a marke in a Butte for him to shoote at, and that hee shoulde beate vpon vs as much as hee listeth: yea verely so hee asswage the greefe of the woundes that he hath made, by causing vs to feele his goodnesse: so wee may knowe that in the middest of his anger hee forgetteth not his mercie, according as it is spoken in the song of Habacucke. Thus yee see why this persuasion of Iobs is sette out vnto vs: It is too the in­tent wee should learne not to desire God to let vs alone as wee bee, for then shoulde wee bee drowned euen in 10 damnation. But lette vs pray God that when hee chasty­zeth vs, wee maye not make outleapes in hope too scape his hande, but that wee may holde him our backes to re­ceyue his strokes, so bee it that hee gyue vs the power to beare all his corrections pacientlye: and therevpon also that hee make vs to taste his mercie, that wee be not de­stitute of comfort in the middes of our aduersities. True it is that wee muste followe Iob heere in confessing that if God looke vppon vs from Euening too Morning, wee shall bee no more: no verely if hee leaue vs destitute of 20 his grace, and forsake vs with his looking vppon vs. But if wee returne too him with a hartie affection, wee shall feele him alwayes at hande with vs, and that hee wyll not fayle vs, but assist vs continually, yea euen till he haue taken vs vp into his heauenly glorie to continue with him for euer.

And now let vs fall downe before the face of our good God with acknowledgement of our sinnes, praying him that wheras we prouoke his wrath so many wayes, he wil not suffer vs too continue stubborne in oure vices, and plunged in our owne filthinesse, but that hee will drawe vs out and make vs cleane, yea and that in the meane while he will so moderate his roddes, as we may not bee vtterly past hope, but may comfort our selues, in that hee hath promised to be our God and to assist vs to the end, and therevpon returne vnto him, knowing that it is his office to chaunge the world to better, and therefore pray vnto him too increase his graces in vs, that wee may al­waies fashion our selues more and more like vnto oure Lorde Iesus Christ: and that in the meane time he will so gouerne vs by his holy spirite, as wee may no more pro­uoke his wrath against vs as wee haue done hitherto: but rather that by his making of vs to feele his sweete & fa­therly hand, we may euer haue so much the greater occa­sion to magnifie & glorifie him in all our life. That it may please him to graūt this grace not onely to vs, but also to all nations of the earth, bringing back all poore ignorant soules from the miserable bondage of errour, &c.

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

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 argu­ments & good reasons. True it is that they misapply thē: neuerthelesse the doctrine is in it selfe both holy & pro­fitable. 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 preten­deth, 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 heereto­fore, the intent of that holie man was not too blame God, nor too lifte vp himselfe agaynst him: but hee ma­keth his moane that the miserie whiche hee had indured was to grieuous and heauie for him considering his fee­blenesse, & 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 a­gainst 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 maie­stie: 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 ven­geance of them that indeuer too lifte vp themselues after [Page 151] that sort agaynst him by casting for the proude and pre­sumptuous 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 sted­fastnesse. And afterward when wee speake after the mea­sure 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 foun­taine 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 be­ware 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 righ­tuous. It is true that this rightuousnesse of God is part­ly 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 vnder­standing? It is certayne that wee cannot. And therefore when we heare speaking of Gods rightuousnesse and Iu­stice: 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 ho­nor 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 vn­to 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 na­ture 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 ab­surditie to say, that God doth any thing vnaduisedly, than to say that hee is not at all, or to say that his Beeing is di­minished. 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 & reply­ing against it. Sainct Paule therfore sayeth, Is God vnrigh­tuous? 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 a­sunder. 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 be­ing Iudge of the worlde, is not by good happe, or by ele­ction at auenture, or by sute, or by purchace: but it is inci­dēt to him by nature, he is no sooner God, but he is im­mediatly 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 ther­of. Furthermore (as I haue sayde) this rightuousnesse cannot be so knowen vnto vs as we should be able to de­cypher 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 [Page 152] 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 e­uery 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 other­wise, 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 rough­lyer 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 stan­ding 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 notwith­standing 40 it behoueth vs to go on further, if wee will bee rightly pacient. And why so? bycause we shall bee neuer­thelesse tempted to despayre though wee haue knowne the rightuousnesse and Iustice of God. Looke vpon a poore sinner that feeleth himselfe pressed too the vtter­most: 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 ryght­tuous. 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 in­firmitie, [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 him­selfe 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 ve­hement, 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 pa­cience: 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 chil­dren 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 looking­glasse before Iobs eyes, to the intent hee shoulde not ad­uaunce himselfe any more, nor play the horse that is bro­ken looce, seeing that they which are stubborne agaynste God do come to confusion, & must be plunged into per­ditiō 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 ser­ueth for it. Thus thē ye see the two poynts that are tou­ched here by Baldad. But I haue told you before, how he misapplieth it to the person of Iob. VVhy so? It is an e­uill 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 a­gainst 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 wic­ked, or executeth any horrible vengeance, it is to the in­tent 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 rightuous­nesse by executing his iudgementes. Heereby the Pro­phet [Page 153] Esay sheweth that so long as sinnes abyde vnpu­nished, 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 chil­dren 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 dout­lesse they woulde haue ioyned with their father in so do­ing. So then we cannot determinately say of Iobs chil­dren, that they were reprobates, and we knowe that of­tentimes God taketh euen the cheefe of those out of this worlde by violent meanes, whom he hath chosen and or­deyned 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. Ther­fore it may bee that the like befell to Iobs children. But (as I haue sayde alreadie) we must not haue an eie to per­sons 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 cha­stizeth 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 vn­beleeuers. True it is that men flatter themselues by dis­countenancing 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 bru­tish and spewe out their blasphemies agaynst God, and howe they seeke nothing else but shiftes to flatter them­selues 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 ouer­whelmed 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 dis­obedient, the stubborne, and all such kinde of folke: hee meeneth too shewe you that no euill escapeth vnpuni­shed. So then preuent ye his vengeance, and tarie not till he fall vpon you, but profite your selues by the instructi­ons 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 sen­deth all Rebelles to the place of their iniquitie. And true it is that some are to be founde so foolishe and madbray­ned, 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 despi­zer of God, that will by no meanes abyde, neyther yoke nor discipline, but is altogither awlesse: if we see a world­ling, 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 exe­cute [vpon such a one] the vengeance that hee declareth in his lawe: let vs assure our selues that it is a good war­rant 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 ap­parant 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 cala­mities 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 e­uery of vs may examine himselfe, that he be not wrapped in the like condemnation. Nowe let vs come too the se­cond 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 re­ceyue vs, and that be will make the dwelling place our righ­tuousnesse 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 good­nesse that God doth to them, and the fauour that he she­weth 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 [Page 154] 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 slaun­der, 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 vp­side 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 assu­red promise that he will shewe himselfe gracious and pi­tifull 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 shoul­ders 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 doub­ting 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 af­flictions 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 ma­ny 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 gy­ueth 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 vn­to 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 pur­posely 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 pre­cious a thing, as it behoueth vs not too let it go so good cheape. Then let vs consider that the worlde goes al­wayes backe, and would play the euill detters, who when they haue gotten any long day of payment, sleepe with­out 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 forgyue­nesse 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 exhor­teth vs. And herevpon let vs consider that he is rightu­ous, 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 vnpar­tially, so as we may haue our mouth she [...], and not alledge any thing agaynst him. And not onelye let vs acknow­ledge this rightuousnesse or iustice too bee in God: but [Page 157] 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 Da­uid, 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 re­turning vnto him, wee may giue him the glorie that be­longeth 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.

FIrst we haue to gather the sūme of that which hath bin expoun­ded alreadie: which is, that when wee haue done amisse, and God chastiseth vs therfore: he will al­wayes be ready to shew vs mer­cie, if we call vnto him. And it is expresly said, that we must make 40 hast to come to him, least we ab­use his pacience, as wee see these mockers do. And after­ward 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 wil­fully when as I am ready to receiue them to mercie, not­withstanding that they be in the high brode way to dam­nation? 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 des­payre 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 vp­on our sinnes, let vs not delay our repentance till to mor­row. 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 occa­sion 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 thou­sand articles against vs to condemne vs. Then let vs come to God with prayer, as it is said here that we must sue vn­to 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 re­pentance. 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 [Page 156] 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 dwel­ling place of our rightuousnesse to prosper: as if Baldad should say, that when God is at one with men and recey­ueth them to mercie, he leaueth them not there: but ma­keth them too feele the effectualnesse of his mercie and loue. God pardoneth not after the maner of such as pro­test 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 prospe­ring vs. And heere is expresse mention made of the ha­bitation 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 cat­tell, 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 pros­per, 30 which returneth speedely vnto him. And this dwel­ling 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 rightu­ousnesse 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 no­thing 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 fur­ther 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 mea­sure 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 be­holdeth 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 scrip­ture 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 de­spose 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 re­iected such as come vnto him: and that their expectati­on was neuer superfluous nor vnauaylable, verely if they sought him without dissimulation. And afterward he ad­deth, 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 re­turned 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 in­struction is verie profitable for vs: namely that wee must not shette our eyes agaynst that which God sheweth vs, [Page 157] and hath shewed vs in all times of the world: but rather we must consider the things that haue beene done in for­mer 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 spor­ting 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 as­sisted 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, foras­much 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 correc­ted 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, fur­therforth 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 fo­low 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 ig­norant, 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 Bal­dads mouing of Iob to inquire of the time past, was by­cause 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 in­struction: so as there shall neede no other processe too make vs vnexcusable, than that which wee shall haue per­ceyued 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 swal­lowe them downe when they bee so chawed, as the pro­uerbe 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 wher­vnto 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 dili­gent to inquire after things past. And why? For wee are ignorant if we looke no further than too the sayde short­nes 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. [Page 158] 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 a­boue fiue thousande yeares passed. It is true. But (as I haue sayde) it is a grace of God whiche cannot bee pry­zed 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 al­so 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 ho­nour 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 sen­tence was alledged alreadie at the beginning of the Chap­ter. 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 simi­litude, saying: Can the weedes of marrisgrounds (as Ru­shes 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 al­wayes 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 with­out ende. For wee bee watered, not onely to bee main­teyned heere for a certayne time: but for too come too euerlasting life. Yee see then that suche as yeelde them­selues wholly vntoo God, are as a tree planted by a Ry­uers side, so as they florish for euer. But this is yet bet­ter expressed in the seuententh of Ieremie: bycause the Prophet compryzeth both the partes there. Cursed (say­eth 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 incon­tinent by meanes of heate, insomuch that suche a shrubbe shall bee burnt vp by and by of the Sunne. Euen so stan­deth the cace with all suche as are freshe and greene, and put not their trust in God, but eyther trust in themsel­ues, or else haue their eies vppon creatures. But hap­pie 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 tram­pled 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 [Page 159] 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 be­guile 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 cuerwee­ning. 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. Neuer­thelesse we be so dazled [in our owne conceyt,] that e­uerie 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 beguy­leth 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 a­gaynst 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, accor­ding 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 bring­eth 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 vnder­mined and vtterly ouerthrowne. So then let vs not wil­fully 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 men­tion 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 hypo­crites 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 a­lone, 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 v­surped 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 can­not 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. [Page 60] 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 coun­sell and correction, amendeth not, but rather appareth. Then all such as are so caried away by their owne affec­tions, are as wilde beastes, and cast themselues wilfully into destruction, and a man cannot bring them backe a­gaine too the right way. And why? They haue forgot­ten God, and consider not, that to walke aright, it beho­ueth vs to haue God continually before our eyes. And 10 in verie deede heere ye see the title which the holy scrip­ture 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 ac­knowledge 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 al­though 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 pre­sent 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 con­demning 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 hea­uen, 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.

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 ho­lynesse 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 as­sure 50 our selues that we are in his custodie, and that it be­longeth vnto him to guide vs and too order vs. There­fore 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 conti­nue 60 too the [worldes] ende: but God au [...]ngeth him­selfe of such presumption. Heere wee see clerely what it is to forget God. If wee considered well howe God re­serueth 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 no­thing 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 one­ly 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, [Page 161] 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 sted­fastnesse out of God? It is certayne we shall finde none. 10 And therefore al such as giue ouer themselues vnto crea­tures 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 inferi­our meanes, the same will serue their turne well ynough. 20 But what? in doing so men yeelde not God his due ho­nor, but rather wrest it from him, howe be it, God will a­uenge 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 glo­rifie not God as be commeth vs: it is certain that the thin­ges 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 sea­red 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 al­togither, 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 im­peachment, 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 bi­cause the case is heere, too shewe that the tree is not ap­payred 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 ouer­whelme 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 for­sake 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 fauo­rable towarde them. In fine hee sayth, The tent of the wic­ked 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 wic­ked may well bee taken vppe by the rootes also: but that shall bee too continue without hope to bee planted a­gayne, 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 gi­ueth to the wicked. And why? for hee seeth them to bee vtterlie reprobate and giuen vp to damnation: and there­fore hee must stub them vp for euer. Also hee sayth like­wise 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 complaint which he maketh by his Prophet, My vine, what haue I done to thee that thou bearest me nothing but bit­ternesse? 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 [Page 162] 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 amen­ding 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 a­gainste the wicked, it is alreadie as it were a stubbing of them vp. But as for vs that are adopted too bee his chil­dren, (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 there­withall wee see also what neede we haue to flee therevnto for succour. VVhy? It is pitie to see, to bowe many cala­mities 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 re­steth 30 heere beneath: then are wee the wretcheddest crea­tures, and the vnbeleeuers haue a better time than woe, and their state is farre happier. For as much then as it see­meth 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 pluc­ked 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 con­tinue 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 vtter­moste, (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 neuerthe­lesse, let vs looke that wee take heart, when the afflicti­on 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 a­ny 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 hus­bande, shreddeth a tree, hee meeneth not to make it to im­paire, 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 sor­rowfulnesse 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 com­mon 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 a­bashed: yet notwithstanding wee must still continue sted­fast, 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 sheepe­hooke 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 tempta­tion 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 pluc­ked vp? And will not God plant vs againe? If a husband­man 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 pi­tie 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 mea­sure 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 pre­sent [Page 163] 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 e­uen 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 see­med 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 be­longeth 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 con­tented 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 por­tion. 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 y­nough 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 affli­ctions: 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 ouervnru­ly 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 freshe­nesse 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 vnbe­leefe: 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 neuer­thelesse 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 plea­sure. 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 plan­ted, and afterward taken vp, and in the ende planted again in a better place. Howbeit it is true that wee shall not al­wayes 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. [Page 164] 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 king­dome 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 Ie­sus come from heauen. To bee short, let vs marke one o­ther 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 hid­den, 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 head­dinesse. 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 labo­rers 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 him­selfe, 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 be­houeth 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 re­cordes ynowe in the Scripture, that God will not hold a­ny 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 vt­termoste, 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, therewith­all 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 con­clude, 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 dissem­ble 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 corrup­tible 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 thorrow­lye, 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 [Page 165] that on the contrarie, hee will not shewe his loue to­wards the faithfull, at the first, but suffereth them to lan­guishe 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 rea­cheth not his hande vnto the wicked. And why? For all the goodes whiche they haue, and all that euer they de­light 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 Scrip­ture. 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 Ie­sus 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 auou­cheth it: and it behoueth vs to receyue that which is spo­ken 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 hap­pie ende which God promiseth, notwithstanding that the same can not bee perceyued by our earthly eyes and vn­derstanding. Neuerthelesse it is certayne that God fauou­reth 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 contrari­wise, though the faithfull be scourged and tormented ma­ny 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 deli­uered 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, pray­ing 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 for­saking 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 bee­ing 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.

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

ALthough men bee enforced to confesse that God is righteous, and that there is no fault to be founde in him: Yet not­withstanding, 50 their passions are so out­rageous, that if any of them be afflicted, a man shal heare those that are so smit­ten, 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 re­uenge them selues after a sorte when they can so rayle a­gainst 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 low­linesse 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 a­mendment. Then, if wee will deeme that God chastizeth euery man according too his desertes: what shall become [Page 166] 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 eue­rye 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 wic­ked 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 many­fest. A man may well saye sometimes that God is righ­teous. 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 coun­trie. And why? for it was full of all filthynesse and vn­cleannesse. 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 tou­ched afore. And too bring this too passe, they are fayne to graunt me a free will, and Gods election must be ouer­throwne 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 God­ward: 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 blasphe­mer that ceasseth not to rayle at God and to spyte hym: Looke vpon a villaine that despiseth God and all religi­on. Looke vpon an vnthrifte or an vnconscionable per­son 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 them­selues 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 con­demne 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 bet­ter 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 ap­plie 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 chastize­mentes 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. [Page 167] And yee see also why Saint Paule sendeth vs to the great iudge, saying that euerie man shall beare his owne bur­then. As if he had sayde, my friendes, men beguile them­selues 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 them­selues 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 in­comprehensible 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 consi­steth? And why do the Papistes stande so vpon their me­rites, and why are they so besotted with them, but by­cause 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 ver­tues: for otherwise Gods iustice shoulde not bee indif­ferent: yea to our seeming, and so might men dispute vp­on 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 iud­ging according too their lawes, but in behauing himselfe 40 according too his owne maiestie: that is to witte, in fin­ding 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 be­fore God, all this must be layde downe. Then let vs re­member 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 ad­deth 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 mea­of 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 mor­tall 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 dea­lings 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 di­uelishe rage) there is in men to matche themselues so a­gainst 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 bold­nesse at it may be perceyued: and afterward on the con­trarie 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 en­tred into the chalendge, they must needs be ouerthrown, and God will make them feele that they must bee con­founded spyte of their teethe. This is a verie needefull thing. For I haue shewed alreadie, that the foolishe ouer­weening wherewith men deceyue themselues, procee­deth 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 de­syrous 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 ouer­whelme vs, and to thust vs downe to the bottomlesse pit of hell, and yet shall we go set ourselues against him? But [Page 168] 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 notwyth­standing 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 stum­blingblocke 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 glo­rifie 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 righ­tuousnesse 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 admo­nished, 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 bot­tomlesse 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 iudge­ment 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 co­les 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 there­fore 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 [Page 169] 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 dam­nation. Howbeit all to late. And this warning is very pro­fitable for vs: what is the reason? To the intent that be­fore the blowe come, euery man shoulde holde himselfe within the boundes of sobernesse and modestie, to say, A­las, 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 pu­nish 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 continu­ally 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 con­fusion, and afterwarde plucketh them out againe. VVee see that God worketh not alwaies after one rate. Neuer­thelesse 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 puf­fed 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 a­lone 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, say­ing, 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 them­selues, and in all their vertues: if God cal them to acount, and proue to their faces, that in that which they estee­med as vertue was nothing but vice, yea and starke filthi­nesse 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 them­selues, 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 oppres­sed 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 acknow­ledge 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 ho­ly 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 fu­mish 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 be­ing 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 [Page 170] 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 se­crets 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 com­prehend. 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 ge­nerall 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 co­uered, (no not euen after we haue frankly confessed that there is nothing but filth and infection in vs) but by flee­ing 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, pray­ing 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.

The .xxxiiij. Sermon, which is the seconde vpon the ninth Chapter.

IF wee had the wit to knowe God accor­dingly as hee vttereth himselfe, there should neede no long processe to bee v­sed: for euery of vs should bee able too discerne the thynges that are set afore our eyes. But forasmuchas we be so vn­towarde in that behalfe, God had neede too vpbrayde vs with our vnthankfulnesse by telling vs of his works. And to this purpose maketh that which is sayd heere: namely 60 that when God listeth, the skie shall bee couered with great and thicke cloudes, so as the Sun shall not be seene: and contrarywise that when it pleaseth him to send lyght, the cope of the skies appereth & that faire pauiliō whych is the heauē of his maiestie sheweth itselfe: he walketh a­loft vpon the Sea, that is to say, his power sheweth itselfe throughly there also, & he setteth the stars of the skye in order, according as they be certaine in number. Thys (I say) is rehersed to vs, to the ende we shoulde knowe our duetie the better, and apply our mynds to the cōsidering of Gods works, that wee may honour him as hee deser­ueth. [Page 171] And although that God hauing cast vs in the teeth with this vice which is in vs, might leaue vs there for such as we are: yet notwithstanding his intent is to instruct vs to our welfare. And the two poyntes that wee haue too marke in this streyne for our owne profit, are these. The first is, that we should vnderstand how there is not any of vs that thinketh vpon Gods wisdome and power in suche sort as he ought to do. In deede we can confesse ynough with our mouth, but the same entreth not into our hart, which thing wee shew by our contemptuousnesse. For (as 10 it was touched yesterday) if we were thorowly perswaded that all the wisedome of man is but vanitie, and that all the strength which wee see in creatures is nothing: God should hold vs in such awe as we should be (as ye woulde say) reyned vp hard to it with a short brydle, and none of vs should once be so hardie, as to thinke, speake, or do any thing that were not according to Gods good pleasure. Se­ing then that we be so negligent, and that euery of vs bea­reth with himselfe, and that we giue bridle to our wicked thoughts, and nourish them without any remorse of con­science, 20 insomuch that they burst out euen into outwarde deedes: thereby we shewe that wee neuer knewe Goddes maiestie aright, or rather that we neuer tasted aught of it to any purpose, or else that the tast thereof was so vnsa­uery, that it dyed out of hand. Do we then heare what is sayd of Gods wisdome & mightinesse here? Be it knowen that this is spoken after that sort vnto vs, bycause wee be so vntoward in applying our mynds to that which is most for our profit. And in good sooth, is it not a greate shame for vs that wheras we liue here in this world as in a good­ly 30 large lists where God giueth vs the sight of al his crea­tures: the same crosseth afore our eyes, and yet wee for­get him that is the founder of them, euen him whose will is that heauen and earth and all that in them is, should be as mirrours of his glory, according as it is said that by the visible things wee maye see the things that are inuisible? Now then, seeing he hath put vs into this world, and wee make none account of al this geere, must it not needes be sayd that we haue a very naughty mind? Verely wee bee starke blind: and whensoeuer God is to be delt withal, we 40 conceyue nothing of him except hee gyue it vs. He must be fayne too inlighten vs, or else there shall bee nothing but darknesse in our wits. Howsoeuer the cace stande, we cannot excuse our selues by ignorance, when there shall haue bene any wilfulnesse ioyned with it: but wee shal be conuicted that we haue not regarded God, yea and that it hath greeued vs, to thinke of him, as if it had bene some matter of heauinesse. Yee see then that (first of all) oure Lord accuseth vs in this streyne. Howbeit, there is an in­struction ioyned with it, wherein we perceyue his inesti­mable 50 goodnesse. He might condemne vs, and leaue vs there, as I haue sayd alreadye. True it is that hee condem­neth vs: howbeeit, that is to make vs feele our sinne, that it may be corrected in vs. And herevpon he dooth the of­fice of a good schoolemaister, to the end we should lerne the thing that wee knewe not before. Therefore lette vs take good heede to that which shall be shewed vs heere. I cōfesse that the text speaketh not any thing whiche euery of vs knoweth not: the thynges will seeme too bee com­mon and familiar to vs, and therefore it will bee sayd that 60 it is but superfluous talke. Some (I saye) will peraduen­ture surmyze so. But forsomuchas we referre not thynges to their right marke: must not God be sayne to playe the schoolemaister, in repeating our lesson too vs often­tymes? Ought not wee to seeke our owne profit by that which God dooth so lay afore vs? It is no verye darke matter, that God maketh the sunne too shyne when it pleaseth him, and that therewithall the whole cope of heauen should appeare like a greate pauilion, too the in­tent that wee might knowe what oddes there is betwixte the maiestie of God, and the pompe of earthly Princes. VVhen earthly Princes indeuer to aduaunce themselues, what doo they with all their policies and councelles? Much a doo haue they too set vp one Pauilion of thirtie foote hyghe, yea and though it were two mile long, yet what were that in comparison? Yee see the skye is end­lesse, God hathe streyned the same out, and the earth is but his footestoole. Therefore when we see such things, although we knowledge them to be so, yet is it nothyng woorth if we go no further in that consideretion. Always we must come backe to this poynt, namely, that when we see the heauen, we must the better bethinke vs of Gods maiestie which is incomprehensible, so as we may be mo­ued to honour him, and to submit ourselues vnto hym as we ought too doe. Nowe then we perceyue it is no su­perfluous matter when it is sayde heere, that the Lorde commaundeth the sunne that it shall not shyne out, and the sunne shall be hidden in the cloudes, in such wise, as it may seeme that God draweth a Curtayne afore it, and that afterwarde hee vnfoldeth the heauen as hee listeth. As muche is meant by that hee sayeth, That hee walketh vpon the waters of the Sea. Surely wee see him not walke vpon it: but were it possible for the sea too con­tinue in such state as it dooth, if it were not restreyned by a woonderfull power? wee knowe that it is the nature of water to sheade abrode. And yet we see that the Sea which swelleth vp in likenesse of mountaynes, is besette wyth bounds (as we shall see in the eyghtandtwentith chapter) in so much as if that were not, the earth should needes be couered ouer out of hande. VVhereas wee haue drye ground to dwell vpon, let vs not thinke that that happe­neth through any other cause, than for that it is Goddes will to lodge vs heere. During which time he holdeth the sea within barres and bounds, not of stone or timber, but of his owne only power. Although the sea haue so great a violence, as it may seeme that nothing is able to hold it backe: yet notwithstanding God holdeth it backe still e­uen vntoo this day, by the only woorde that hee spake, which is, that there should be some drye ground for men to harber in. Then ought wee too bend all our wits, that way, but wee do not. And therefore let vs marke that it is not a superfluous or needlesse doctrine when it is sayde that God walketh so vppon the Sea. Afterwarde here is mention made of the starres. True it is that the number of them is infinite, according as it is sayde in another Psalme, that is to witte, that there is so great a number of starres, as would requyre a long discourse. But vnder these fewe names heere, Iob meant to put vs in mind of all the whole beautifull hoste of heauen. Besydes the Planets, we see the starres that are in the firmament, and we see they serue all of them to marke out something, that wee myght the better consider the woonderfull woorkman­ship [Page 172] that is in the mouing of the skyes. VVe see well that the Sunne keepeth one circuit euery day, that after hee is risen he goeth downe againe, and that he turneth about the earth as well beneathe as aboue. Men see this. Also wee see how the Sunne hath another cleane contrarie course. How? whereof commeth winter, whereof com­meth Sommer, but of the Sunnes approching too vs, or of his retyring away from vs, and of his keeping of a hygher or lower gate in respect of vs? For according as he goeth further from vs or draweth neerer to vs: there­after 10 maketh he the diuersitie of seasons. VVe see this I say euen the rudest and most ignorant of vs all. True it is that they perceyue not how the Sunne walketh a cleane con­trary course to that which he maketh in keeping his day­ly course: but the experience thereof is knowen by the ef­fect. For wee haue nother winter nor sommer but by the Sunne. But although wee knowe this: yet do wee not suf­ficiently conceyue after what sort God ordeyneth thys walke of the Sunne. On the other side, there are the starres that Iob nameth to vs heere, which informe vs of 20 other things. Like as we see the wheeles of a chariot turne about bycause there is an Extree ouerthwart, wherevpon are the twoo naues by meanes whereof the wheeles go: Euen so God hath set these twoo Starres to bee as naues in the wheele of a Charyot, about the which the Sunne is seene to turne. VVe see then that by the knowledge of these things, Gods inestimable wisdome may the better be perceyued, or at leastwise men shall haue some tast of it whereby they shall be prouoked to magnifie him, say­ing, Lord how excellent is this thy woorkmanshp? Vere­ly, 30 the thing that Iob toucheth here cannot bee fully vn­derstoode, except a man haue ben conuersant in learning. For here he toucheth Astrologie: hee is not contented to speake of that whiche the rudest ideots doe see, hee passeth on further, and toucheth cunningly certayne par­ticulars, to the intent that we shoulde▪ knowe the work­manship of the skyes. Howbeit, althoughe that all men be not Astronomers, yet is there not any man that can ex­cuse himselfe that God giueth him not sufficiente know­ledge of those things, if wee shet not our eyes when the 40 Sunne shyneth. The shepherdes of the countrie can well skill too speake of the Starres, yea and they giue them names. Howbeeit in namyng them, it is certain that they darken the glorie of God: and wherof commeth that? must not the euill be imputed too men? There are twoo Starres that are named heere: And the Poets haue feyned many fables and fond things of them. VVherof commeth such vnreasonablenesse? Of the vaynesse and naughtinesse of men. They haue said that such a Starre was the crounet or Garlond of a woman, or else the woman hirselfe. Lo 50 heere a cow, [lo there an ox,] Lo heere this, and lo there that: to be short, Lo a sort of dotages. Neuerthelesse wee haue to marke that these dotages are sprung out of Satans suttlest wylinesse. For his desyre was (so farre as was pos­sible for him) to deface this fayre lookingglasse wherein Gods will was to bee sene and knowen. It is sayd by Moy­ses, that God garnished the heauen with all the hostes thereof. Moyses termeth the Starres (as well the Planets as the residue) the Hoste of heauen. And why so? for they be the furniture of the heauen: the skyes should be with­out 60 beautie or fashiō, if it were not garnished with starres: and this was performed in the creation of the worlde, as Moyses declareth it. But see howe the diuell beguyleth men to make them forget the record that God hath gy­uen them by his workes, and to make them beleeue that the Starres are come from this place and from that. Yea and men haue intermingled them with villanies and fil­thinesse: ther was nothing else with them but the whore­domes of their Idolls when they spake of the Starres of heauen. And lyke as the Pope canonizeth saincts whome he listeth: So the Idolaters canonized the Lemans of their Idolls, and woulde fayne haue had heauen infected wyth their filthinesse as well as the earth. Yee see then how Sa­tan hath sent his illusions into the worlde to abolishe the knowledge of God (if it were possible for him) and too darken it in suche wise, as men might wander after theyr owne follyes, and haue no feeling at all of the pure truth, as were requisite. VVhat is too bee done then? Lette vs marke well that Iobs intent heere is to teache vs too bee Astronomers, so farre as our capacitie will beare, that we may referre all to the glorifying of God, so goodly order in the heauen as we see. As touching the first point, I sayde that God intendeth to make vs Astronomers, yea so farre forth as eche mans capacitie wil beare it. For to decypher particularly how many Starres there are, and therewith­all to tell of the other Skylights which men call planets, to witte, what distance there is in highnesse and lownesse, how long and large they be, and what respects they haue one to another: in good sooth we cannot all comprehend that geere, were it not that wee see by experience that the Sunne is hygher than the moone. And how is that? It is bycause that when the moone commeth full betweene our sight and the Sunne, behold there is made an Eclipse: whereby (I saye) we perceyue that the Moone is the lo­wer. Then may we well perceyue suche things. But yet notwithstanding in the meane while wee knowe not the space nor the reason howe it commeth too passe that the Moone passeth so betweene the Sunne and vs. Therefore euery man cannot knowe this. Howbeit wee haue some kynd of conceyuings of it, which ought to be ynough too humble vs, that we may consider the workes of God. And in the meane while, our Lord would that the grosser sort, (I meene those that haue not the meane to follow lear­ning) should haue sufficient occasion and be wise ynough to glorifie him, in that it is sayd by Moyses, that there are two greate lyghts, the one to rule the day and the other to rule the nyght. Not that the Moone is bigger than the other Starres or Planets, for it is certayne that there are Starres in the skye which are bigger than the Moone. And why cannot wee see them so great? Bycause of their farre distance from vs. For they are exceeding hygh in respecte of vs, insomuch that they seeme not so great as they bee, by reason of the greate distaunce that is betweene the skyes and vs. And God speaketh vnto vs of these things, according to our perceyuing of them, and not according as they be. VVhy so? It is as if he should say. True it is that all men atteyne not to so sharp vnderstanding as too know how big the planets are, what is the proportion of the Starres, and how they bee diuided: euery man (I say) knowes not this: but open you your eyes and looke vp, and ye shall see the Sunne which is a lanterne of light, yea and the greate light that lighteneth the whole world, [Page 173] and yee shall see the shyning of the Moone. Then if men had no more but this: it is ynough to make them glorifie the infinit wisdome of God. According also as it is sayde, that God hath cut off all excuse, to the intent they should not raunge at all aduenture. Bycause they bee no greate clerks, he sayeth no more but open your eyes withoute hauing any further skill, and ye shall be constreyned too honour mee and to woonder at my wisdome and power, and at the goodnesse also that I vse towardes you, in im­ploying such creatures to your seruice. And al the matter 10 lyes in our referring of these things to their right ende: wherein we see the fondnesse of mannes wit. The Phi­losophers displayed the great Treasures of Gods wis­dome as in respect of Astrologie, for it is a thing that sur­mounteth all opinion of man, to see how they could spye out that thing that was so hidden. True it is that suche as shall reade Astrologie, may well comprehend and knowe any thing that is spoken thereof in books. But the woon­derousnesse is of them that did first write them. I speake of the ryght Astrologie, and not of the bastard astrologie 20 which the soothsayers and sorcerers vse in telling men their good fortunes and such like things. I speake of the learning of that science whereby men knowe the order of the skies and this goodly furniture which men see. And certesse a man shall see woonderfull things, so as he shall be abashed to heare the Astronomers speake. True it is that they imagin things that are not in the skyes: but they imagin them not without reason: for they doo it to shewe by certaine degrees and measures, the things that myght be to hygh and to deepe to comprehend. VVell, 30 and haue the Philosophers disputed much of thys mat­ter? Hathe God giuen them a greater grace than can bee beleeued, to note and marke out Gods secrets that are on high? yet haue they missed of the principall poynt. For they haue not knowne God, yee see how they bee wanzed away in their owne thoughtes. But euill haue they profited to whome God hath bin so gracious as too lift them aboue the skyes, in such wise as they haue mea­sured them as a man might measure a plat of lande, or a house, to saye, it is so many paces, or so many foote. 40 Then lyke as a man myght measure some place heere by­lowe, so haue the Philosophers measured all the spaces that are betweene the Planets, and also the Starres them­selues. To be short it is a thing that hath alwayes bin at­teyned vnto. And yet in the meane whyle, how haue they knowne God, who sheweth himselfe openly in all hys creatures? So little hath their knowledge led them to the glorifying of him, that haue rather darkened his maiestie by it. VVee see then that it standeth vs in hand too take another way: and whereas here is speaking of the Sunne, 50 and of the Planets, and of the Starres: it is not to the end that we should only knowe these naturall reasons to rest there: but to the ende wee shoulde bee guided vntoo God to honoure him and to doo him homage when wee behold the glory that hee sheweth and vttereth vnto vs in his visible creatures. Thus yee see what wee haue too marke in this streine. But what? VVee see that now a­dayes mens wits wander and become fond as at all times heeretofore. And that is not only in the thing that is she­wed vs heere. For although we speake not of the Starres: 60 yet we neede to go farre to perceyue what God is. Let vs abyde still in ourselues as Saint Paule sayeth in the seuententh of the Acts: let vs but looke euery man into himselfe: and [we shall find that] we haue not any mo­uing, nor any power in vs, but only by Gods dwelling in vs. And yet for all that, we comprehend him not. If wee say, O I haue no eyes, wee neede but too grope (sayeth sainct Paule, for hee vseth the same word) as a blind man that goeth groping in the darke: though we can but grope with our eyes shut, yet will God (spight of our teethe) make vs feele what his power, his wisdome, his goodnesse and his rightuousnesse are. But what? we continue bloc­kish and beastly and vtterly witlesse. True it is that we be sharpwitted ynough in vayne and tryfling thinges: but in the cace of our saluation, there wee fayle: there wee bee woorse than the brute beastes that haue not one drop of good wit. So much the more therefore behoueth it vs to marke well these sentences, wherin our Lord sheweth vs, that if we looke vp to heauenward, we ought to bethink vs thus, behold it is God that hath giuen vs eyes to per­ceyue thys goodly order. And if we looke downward, [we ought to thinke] what is it that sheweth itself euery where? lette vs assure ourselues, that it is God, whiche sheweth himself opēly, to the intent that we should think vppon him. Thus yee see how wee may profit our selues by this text. To bee short, let vs bee well aduised to oc­cupie our selues in this studie, vntill wee haue compre­hended the power and wisdome of God, that wee maye be put in mynd to honoure him. I say to honoure him as hee is worthy. For men acquit themselues lightly, and when they haue doone some ceremonie vnto God, they think he ought to hold himself contented with it. But the honour that he requireth and which is due vnto him, is that we should quake vnder him, as oft as we heare hym spoken of: and that we should acknowledge hym to bee our indge and be abashed, assuring ourselues that he is a­ble too sinke vs with one onely loke, and that he is able too make the mountaynes too melt away as wax doeth against the Sunne. Then what shall become of vs that are so frayle First let vs be abashed at the maiestie of God, and afterward let vs also take hold of hir ryghtuousnesse as it behoueth, saying that nothing hath any being but of him, for hee is the fountayne of all benefits: when wee feele after this sort what God is, fearing him earnestly and trembling at his maiestie. It is the profit that we must make of it. Howbeeit forasmuchas wee bee yet very farre from that point: let euery one of vs learne to record this lesson. And thus yee see what we haue to beare in mynd concerning this texte. Furthermore, it is not requisite too go seeke the stories, whither any mountaynes haue bene sunken into the deepe or no. But when▪ it is sayde heere, that God remoueth the mountaynes and they feele it not at all: it serueth too shewe that like as hee hathe once settled the earth and builded it as it were vpon ve­ry deepe foundacions: If it please him he can chaunge all in such wise, as the mountaynes shall be turned intoo valleyes. Iob then recyteth not a thing already come to passe, in some certayne tyme or place: but sheweth how it is a thing that God can doo, according as it is sayde in another text, when it pleaseth him, the mountaynes melt away before him as waxe doeth at the heate of the Sunne. And so this serueth to do vs to vnderstande that [Page 174] he can doo it so often as hee listeth. Yee see then what we haue to marke cheefly. This doone, we must com­pare them with our owne fraylnesse. For what are wee in comparison of a mountayne? howe greate firmnesse is in it? All the artillerie in the world can doo nothing to it: and as for vs, there needeth but one little finger to ouerthrowe vs. Nowe if Gods looke bee so terrible and dreadfull, that heauen and earth shake at it, (as the scripture sayeth:) shall a mortall man bee able to stande before him? VVhen wee shall haue knowne oure owne 10 frailtie, and throughly digested Gods myghtie power, we shall haue doone verye much. Howbeit forasmuchas we thinke very seeldome of it, let vs hardely learne all our lyfe long, and let vs study this lesson, and let vs al­wayes bee scholers. Now after that Iob hath spoken so, hee addeth that God passeth before him, and be seeth him not: and that hee goeth too and fro, and hee perceyueth him not: wherein he doeth vs too witte, that although God vtter himselfe vnto vs, yet shall he be inuisible. How is it that God vttereth or sheweth himself vnto vs? By his works, 20 and not in his substance: for in his substance we shall ne­uer see him. Neuerthelesse wee knowe him after suche a a sorte, as we be constreyned too see that his hand hathe passed that way. Thus ye see the recorde which he yeel­deth vs of his presence. God then passeth before vs, that is to say, he maketh vs to perceiue his power which spred­deth itselfe in such wise through all the whole worlde, as it is hard at hand with vs: and yet notwithstanding hee is inuisible, that is too say, although the sayde vttering and shewing of himselfe be according to nature: yet haue not 30 we the full knowledge thereof, nother aree we able too comprehende it by reason of the small capacitie of our wit: but wee stand astonyed at it. As for example: If I see the ground bring foorthe frute: behold, I am put in mynde of the goodnesse and power of our God. In the springtime when wee see the earth open hir bowels and vtter hir riches: behold, God sheweth himselfe and pas­seth by vs. Agayne, when one whyle the sunne shyneth and another while it rayneth: Then doeth God passe by, on eyther side of vs: he maketh his walke to and fro 40 according too the varietie that hee sheweth, and it is as much as if he went from one place to another, to the in­tent that men should vew him the better. For were hee settled in some one place too abide there, as it were in a chayre without remouing: we should not perceyue him so well. But now hee walketh vp and downe, verely to the intent to gathet vs the better to hymselfe. VVel then, is God shewed vnto vs so? that is to wit, if wee conceiue the sayd power or vertue that sheweth itselfe in trees, in corne, in Herbes, in Vynes, and in all things? no: we may 50 well haue some vnderstanding, and wee may well per­ceyue some thing: howbeeit that is but in part: So then God shall neuerthelesse passe to and fro, and yet we shall not see him. Now if in these things which are so bace and which seeme to be of no greate value, God walke before vs and we perceyue him not as he is, but only very little: what shall wee do when wee come to his higher woorks that are more secret, and when God intendeth to worke after an extraordinarie maner? like as sometymes he exe­cuteth his iustice, yea euē in such wise as we are astonied 60 at it, and cannot perceyue how it commeth to passe. Now if we bee astonied at the things that God sheweth dayly, and which may be comprehended by the order of nature: must we not needs fayle and be vtterly at our witts ende, when we shall come to those woorks of his that are farre greater? It is certaine that we needes must. Therefore let vs marke well how it is sayd here, that when God passeth by vs, we shall not perceyue him. Heereby we be warned, not to stand in contention with God, too say, how shall this bee doone? or how shall that come to passe? For hys power is infinite: Yea and although it shewe itselfe euen in the smallest things, yet can it not bee comprehended by reason: although it be there, yet do not we perceyue it but in part. I haue told you alreadye that this must not be expounded of the substaunce of God, but onely of hys woorke, whereby he vttereth himselfe vntoo vs: and yet when he sheweth himselfe there, and is come neere vs so familiarly, if we see him not then: how shall wee doo in comparison when we purpose to come vnto himself and to enter talke with him too surmount him▪ Shall wee bee mightie ynough to do it? So then wee see what the ouer­weening of men is, when they mind to match themselues so with God, as they weene thēselues able to stie aboue the clouds. Alas: we see what folly, or rather what mad­nesse is in them. Then let vs marke well to what purpose this sentence is placed here as I haue layd it foorth. Af­ter this, Iob treateth of Gods power and strength, saying that God catcheth, and who is he that will plucke it out of his fist? who is hee that dare say vntoo him, why doest thou so? Verely it seemeth that Iob graunteth heere an absolute power too God, and such a one as hath nother right nor reason in it. But let vs marke that hee pursueth still the same poynt that was declared yesterday: that is too witte, that Gods iustice consisteth not onely in punishing of transgressors, when their crymes be notorious. VVherin then? Euen in that when God woorketh so straungely, as hee seemeth vntoo vs too haue no reason in his doo­ings, but too doo vs wrong, so as euen the very vnbe­leeuers take occasion too grudge againste hym: euen therein specially wee must acknowledge his ryghtuous­nesse. But in this streyne it is sayde, that God will snatch. And doeth hee snatch? No: but hereby it is meante that if God vse anye terrible power that maketh vs afrayde, as if he were a Lion (as oftentimes hee likeneth himselfe to the wild beasts) in such wise as he ouerwhelmeth all, and turneth the earth vpside downe (as they say:) when God thundereth after such a sort, so as we be amazed at it: yet may no man say vnto him, wherefore doest thou so? and much lesse may hee plucke the play out of his fist. That is to say, it is not for men to pleade with God, for they shall but lose time. True it is that men thinke they haue a good cause to make complaints: yea and they are so senselesse in that behalfe, that when they haue spewed vp their blasphemies, they thinke they haue gotten the victorie of God. But in the end they must be condemned whensoeuer God listeth to reply against them, and too make them feele his power and might: not a tyrannouse power, as they haue imagined, but yet an infinite power which sheweth not itselfe to our vnderstanding, to saye whither god be rightuous or no, according to that which we perceiue of him. No, no: But God is rightuous euen then when we would condemne him: accordingly as it is [Page 175] the one and siftith Psalme, Thou shalte bee found rygh­tuouse, euen when thou haste condemned men. Then may men well striue againste God: but yet in the ende all mouthes shall bee stopped, and God shall be founde ryghtuouse. And why doeth the Prophet Dauid vse that manner of speeche there, but bycause men are so pre­sumptuouse as to make God to stoupe to their lure, and make no bones in condemning of him, to iustifie them­selues? Ye see then after what maner this sentence of Iobs must be expounded. And now wee see in effect how hee 10 hath confirmed the matter that we delt with yesterday: that is too wit, concerning the power and strength of God. Are we desyrous to knowe the power and strength of God? Then let vs settle our wits to the consideration of the order of nature as we see it in heauen and earth, that the same may serue to bring vs vnto God, yea and that we may so conceyue of him, as we may humble our selues before him to yeeld him all honour. Is not thys y­nough for vs yet? Then let vs go on further. Surely it is ouergreate brutishnesse in vs, that heauen and earth and 20 all the whole order of nature suffizeth vs not to shewe vs what God is. For ye see the booke is written in letters big ynough, and there withall there is so great store of diuers instructions, that when we shall haue profited in a thou­sand, there shall be a hundred thousand others wherat we ought to learne somewhat more: But if wee be so dull, as that nother heauen nor earth can profit vs: let vs come to our selues. Let vs bethinke vs, well then, doth God come so familiarly vnto vs, as well in his works, as in all things that we see in our selues? Though we cannot knowe him 30 as he is, yet at leastwise let vs perceyue him whē he wor­keth so familiarly in vs. But it is certayne that we fayle in that behalf: and therfore we must conclude that wee haue no wit to knowe God. Now then when we shall haue in­quired of Gods presence and power, let vs lerne to hum­ble ourselues according as Iob addeth heere for a conclu­sion. Behold (sayeth he) whensoeuer I shall come to answer be­fore him, I will neuer attempt to iustifie my selfe, but I wil sub­mit myselfe to my iudge to intreate him. Now we see where­vnto all leaneth that Iob hath spoken, although his talke 40 be disordered. Verely we may gather a good lesson of it, though we haue no more but the generalitie that hath bin declared heeretofore. But now when Iob sheweth vs the mark that he shooteth at: it is certayne that that wil profit vs double. So then let vs marke well this word, how that after that Iob hath spoken of Gods power and wisdome, and giuen some mirrours and presidents of it: he sayeth, what is to be done then my frēds? Ye se God is our iudge. VVhen euery of vs hath looked into himself, put the cace that we be no euill doers that haue led altogither a wic­ked 50 life: put the cace wee haue bin no whoremongers, no murtherers, nor Theeues: put the cace that God bee not able to charge vs that we haue liued naughtily and wan­tonly: yet notwithstanding who is he that dares be so bold as to opē his mouth to say, I am rightuouse and I deserue well that thou shouldest receyue me to mercie? where is he that dares presume to be so bold▪ what is to bee doone then? VVe must come before our iudge too intreate him by fayre meanes. And this worde Intrcate importeth that we must pleade gilty: that is to say, that wee must knowe how there is nothing but matter of death and damnation in vs: that there is nothing but sin & wickednesse in vs: & that we haue none other refuge but only to his mere mercie. Thus ye see what the word Intreate importeth. And so as oft as there is any speaking of presenting our selues be­fore Gods maiestie, let vs marke well that he cannot bee glorified at our hands as he ought to bee, except wee bee brought vtterly vnder foote, so as all mouthes be stopped and the whole world confesse themselues indetted vntoo God, as S. Paule speaketh in the thirde to the Romanes. Therfore when we come to make intreatance before our iudge, let it not be with a mynd to iustifie our selues, for we shall get no good by so doing. Also let vs not imagin that the honor which God requireth of vs, consisteth in ceremonies nor in braueries, nor in any other like things: let vs not stand vpō apish toyes, as the Papists do, & vpō I wote not what other gewgawes that men haue broughte in of thēselues. I say let vs not think that God will be ser­ued & honored at our hands with such geere. But let vs bend our wits to dedicate our selues wholly vntoo hym, framing ourselues after the rule that hee hath giuen vs in his word, assuring ourselues that if we do so, he will dayly increace his graciouse gifts more and more in vs, vntill he haue brought vs to saluation, notwithstanding that we be vnworthy of it.

And now let vs fal flat before the face of our good God with aknowledgemēt of the innumerable faults which we cōmit dayly against him: beseching him to make vs know thē better than we haue done, that wee may bee touched with true repentance, & desire him to guide vs in all our ways, leading vs by his holy spirit, and receiuing vs as hys childrē whom he hath adopted in the person of his onely Sonne: & that he wil make the preciouse bloud auaylable which he hath shed for our redemptiō: to the end that be­ing confounded in our own sinnes, & in the offences that we haue cōmitted against him, wee may flee to his mercie for refuge: & that in the mean while it may please him to susteyn vs in our infirmities, & not suffer vs to be giuē o­uer to worldly vanities, but that we may couet the heauē ­ly things, & apply al our wits therevnto. That it may. &c.

The .xxxv. Sermon, which is the thirde vpon the ninth Chapter.

YEsterday: wee treated of thys poynte, namely that although wee knowe not 10 our sinnes sufficiently: yet notwithstan­ding it behoueth vs to come vnto God with intreatance. That is to say, euery of vs must acknowledge himselfe a wret­ched sinner and assure ourselues that all of vs haue neede of the mercie of him that can condemne vs with good right, according as Paule sayeth, that al of vs are runne in arrerages with him And why so? bycause (sayeth he) we be destitute of Gods glory. As to menward we may wel glo­rifie ourselues, and it maye seeme vntoo vs that wee haue 20 good cause so to doo: But come wee once too the greate iudgementseate, there we must al of vs stand confounded. And here ye see why it is sayd, that if God withdrawe not his wrath, all strong helpes shall bee beaten downe by hym: and when we shall haue gathered togither all that may ayde vs, God shall ouerturne it euery whit, except he be paci­fied: that is to say, except that hee of his goodnesse re­ceyue vs to mercie. For there is no hope at all that wee should preuayle agaynst him. Therfore it behoueth vs to fall to some agreement. And how may God be set at one 30 with men? Is it by making payement of themselues? or is it by shewing themselues to be rightuouse when hee ma­keth inquisition? No, but by making intreatance accor­ding to that which I haue sayd already. Then let vs mark how it is in vayne too seeke meanes heere and there too withstand Gods wrath, or to stop it that wee should not be consumed by it. It behoueth vs to keepe the way that is shewed vs here: that is to wit, the wrath of God must be pacified. Thus much concerning that poynt. Nowe Iob addeth that it were but loste time to make choice of woor­des 40 with God. VVhereby he doeth vs to wit, that mē may like well to vse retorik, according as there are many that besotte themselues with their owne words, and like well of them, and are of opinion that like as they bleare the eyes of them that are not very cleersyghted: so God shall bee beguyled with them also. But Iob sayeth heere, that when we shall haue chozen our words, and told a goodly painted tale that might amaze our hearers, God will not passe a whit for it. Then must all babling and all retorike ceasse when wee come before the heauenly throne. For 50 tungs are not heard there: Mens thoughts must come to light there: these bookes must bee opened there. God will make none other inquisition than the bringing forth of our owne cōsciences, which may as now hide and ex­cuse themselues in many startingholes: but as then they must [...]y themselues open, so as all must be knowen and apparant. So then let no man beguile himselfe with that which he can alledge afore men. For all that geere muste be ouerthrowen, when God summoneth vs before hym. And heereby Iob meeneth in effect, that wee muste not 60 measure Gods rightuousnesse by the rightuousnesse of men. And why? If wee pleade after the manner of men, then no doubte but that our cace will go on ourside: yea as wee suppose. But when the whole worlde shall haue quitte vs and iustified vs, yea and clapped their hands at vs, and that wee on ourside shall haue liued in such sorte as no fault may bee found in vs: yet shall wee stop short when wee come vnto God: the chaunce shall bee quite chaunged. Lette vs learne then, that all the aduauntage that wee can haue now to the worldwarde, shall bee no­thing but vanitie. And so, will wee stande before God? we must first marke well what he is: wee muste call too mynde his mightie power, whereof mention hathe bene made heeretofore: and then shall we bee bereft of all glo­rie according to Sainct Paules saying: In steade of ima­gining our selues to haue any power to cleere our selues, wee shall finde that there is not so much as one silie drop of goodnesse in vs that deserueth too bee made account of. VVhen men are so condemned, they will flee for re­fuge to the mercie of God. And that is the very poynte that the holy Ghost intendeth to bring vs vnto. Now it foloweth, when I sha'l haue called vpon him, and hee haue an­swered mee, yet shall not I thinke that hee hath hearde my voice, nor that hee hath hearkned to it. Beholde heere a straunge saying. For although God heare vs not to outwarde ap­parance: yet doth hee make vs to feele his goodnesse in such sorte as wee bee not vtterly destitute of his help. But Iob sayeth, that when hee shall haue obtayned his re­questes, so as God hath had pitie of him and answered him: yet will hee looke to bee condemned at his hande, that his prayers haue profited nothing at all. Howe shall we take this? There is no doubt but that Iob expresseth what the temptations of men are, so long as God shew­eth himselfe against them, according as wee haue seene how he followeth the like phraze of speache heeretofore. True it is that Iob rested not there: but yet was hee tou­ched with suche a passion: and there is no man but he findeth himselfe in the same plight when God commeth to call him, and make hym to feele his iustice after such a sorte, as he is vtterly dismayde. VVe come not so lowe at the first brunt, it is true: but if God come to fight a­gainst vs in suche wise as wee see him like an enimie or aduersarypartie against vs, it is certayne that we shall bee frighted with suche a feare, as nothing may assuage the anguish wherewith wee shall bee ouertaken and incom­bered: and although God haue answered vs, yet we be­leeue not so: but rather we thinke that [...]e persecuteth vs, and that in whatsoeuer hope he haue put vs, yet notwith­standing he will not ceasse to increace still his stripes. Ye see then in what discomforte they bee whiche haue once taken a conceyte that God is against them. And for as­much as this present passion is dreadfull: we haue good cause to sence our selues aforehand that wee may with­stand it. And how will that bee: First and formest lette [Page 177] vs vnderstande, what it is too bee in like case as Iob was. There are very fewe that thinke of that. For according to our owne sensualitie, it seemeth too vs that there is none other miserie nor aduersitie, than that whiche wee feele in our bodies and in this present lyfe. And so wee come not too these spirituall battels whereby God trieth vs by holding our consciences so locked vp, as wee wote not what to say but that he is risen vp agaynst vs, that hee thundereth downe vpon vs, and that he hath set vs ful a­fore him as a white too shoote at. Although God exa­mine 10 vs not so neere the quicke at the first, yet must eue­ry of vs haue an eye therevntoo, and thinke wyth oure selues: Alas if God sende vs but onely some sicknesse, or if he smite vs after some other maner as in respect of our bodie, it is a small thing in comparison of the tor­ments that hee maketh folkes feele when hee setteth no­thing afore them but his wrath and vengeance, and when he maketh as though he would damne them and drowne them vtterly. Seeing the cace standeth so, let vs pray our God that when it shall please hym too bring vs too 20 that poynt: hee will then giue vs power and strength to stande out. And howe? Euen by calling his promises to remembrance. True it is that Gods wrath is a consuming fire: And truly so soone as he giueth vs any incling of it, wee must needes bee vtterly dismayde. And vndoub­tedly it is not for men to seeke strength in themselues to withstand such incounters, but they must be faine to bor­rowe it at Gods hand. According then as God dismayeth vs when he sheweth vs any signe of his vengeance: so on the contrarie part, he rayseth vs out of our graues, yea e­uen 30 from the bottome of hell, and finally lifteth vs vp a­boue the cloudes of the ayre, when he maketh vs taste of his goodnesse euen by meanes of his promises. Lo howe wee borrowe strength of God too fight agaynst our tem­ptations. But yet neuerthelesse, Iob sheweth vs heere, that the faythfullest, the pacientest, and those too whom god giueth more of his spirit than he doth to other men, shall not for all that be exempted from this present tem­ptation: that is to wit, that they shall not know where to become in the middes of their distresses, when God pres­seth 40 vpon them If he heare them, they will think they be stil shaken off, and that God is not minded to pitie them. If these temptations should last still, it is certaine that wee should not misse but blaspheme God. VVhen faith were once quenched, we should needes go astray: & we should bee harried away with a hellish rage. Howbeit when God woundeth the faythfull after that sort, he by and by aba­teth the smart of the stripes, & healeth them. And (which more is) we should bee ouerthrowne and flung downe to hell with the turning of a hande, if God gaue vs not some 50 tast of his goodnesse in such distresses. Had Iob hild him­self fast to this cōclusion, that God intended not to heare him: he had bene vndone, and there had beene no more remedie with him. Let vs marke then, that hee was not possessed nor oppressed with such a despayre as hee vtte­reth here, but that God made him to feele his goodnesse in some sort. VVe see this yet much better in the person of our Lord Iesus Christ. He sayth, VVhy hast thou for­sakē me? And in deed he is there in extremitie, as the par­tie that beareth the burthen of al the sinnes of the world. 60 Therefore it was requisite that for a while Iesus Christe should feele himselfe as it were forsaken of God his fa­ther. But yet neuerthelesse he had a cōfort to the cōtrarie as he shewed by saying, My God, my God. So long as we cā call vpon God, assuring our selues that he is our sauiour, & that we may preace vnto him: so long doth faith beare sway, and thereby wee bee perswaded that God hath not forsaken vs. But yet in the meane while, we ceasse not to haue this ouerheady passion, wherein our flesh findeth it selfe as it were in a gulse, so as it hath no light in respect of naturall vnderstanding, nor in respect of aught that wee can see: insomuche that when wee haue debated the matter throughly, wee can conclude none otherwise but that God is agaynst vs, that God is our enemie, or at the least that God hath set vs in that plight as a pray gyuen vp vnto Sathan, so as there is no more hope nor meane of recouerie. Yee see then too what plundge God put­teth vs, howbeit but only in respect of our fleshly vnder­standing, according too our owne reason, & for aught that wee can see by nature. But God giueth vs as it were a sparke of brightnesse, and hee giueth vs some feeling of fayth, howbeit that wee neither know it nor can discerne it. And here yee see why S. Paule sayeth, that the sighes and gronings whiche God stirreth vp in vs too make vs pray vnto him, are vnutterable: that is to say, they cānot be expressed. Beholde a faythfull man that prayeth vnto God, he sigheth and groneth, and after what maner? Be­holde (sayeth S. Paule) when the faithfull person maketh supplication vnto God, he knoweth not what he doeth: it is a thing that outreacheth his mind & al his thoughts, not that wee become like brute beastes in praying vntoo God: not that wee bee voyde of vnderstanding: S. Paule meeneth not so: but his intent is to say, that God wor­keth after a straunge fashion when wee bee so ouercom­bered with our owne passions, as wee wote not what too say, nor see not any likelyhood that he will bee fauorable and mercifull to vs. Now then when we be in such a pecke of troubles, although our insight be so dimme as we can­not perceyue that, God will supplie our infirmities: yet neuerthelesse let vs tarie his leysure till he woorke in vs, yea euen by some meane that is vnknowne too vs and too high for vs to attaine vnto. Lo howe Iob pretendeth that hee beleeued not that God had regarded him, nor heard him, although he answered him. To bee short, hee doeth vs to vnderstand, that this present temptation was so vnruly and excessiue, as he forwent the whole taste of Gods goodnesse, yea and that his fayth was as good as quenched as in respect of his owne naturall reason. Not that it was vtterly perished: but bicause it was as a little fire vnder the Ashes, it was as good as choked. If Iob were ouerwhelmed with his tēptation: alas what shall become of vs? If he whom the holy Gost hath set before vs for a mirrour of pacience was brought so lowe, as to be falne into so deepe a pit of dreadfulnesse: I pray you, if God touch vs to the quicke, must not we needes be more swal­lowed vp to that whirlpoole? So muche the more neede then haue we to pray God, to strengthen vs. And though we light now and then into such temptations: let vs not bee out of hart, it is no token that God hath cast vs away, nor that we be destitute of his holy spirite. And why so? For he vseth a wonderfull fashion of gouerning & rescu­ing those that are his, notwithstanding that in respect of [Page 178] their owne nature they haue conceyts and imaginations which dismay them and plundge them ouer head & eares yea euen downe into hell, so as there remaineth nothing for them to say, but that the Diuell holdeth them as his slaues. But what? They haue their eyes so troubled for a time, as they are not able to loke at him, but they are as it were dazeled at it: neuerthelater he leaueth them some feeling of his Maiestie to holde them alwayes backe, that they should not vtterly despayre. Thus ye see how the ef­fect that we haue to marke, is that in the middes of these 10 great temptations, where the Diuell shall haue wonne so much at our hands as that it shall seeme vnto vs that wee must be vtterly ouerwhelmed, and that there is no shift to get out of it: we must continue in calling vpon our God, yea euen til such time as he haue giuen vs the light again which was as it were ouercouered in vs for a time. Not that it was quite quēched, as I haue sayd: for what should haue become of vs if God should haue left vs vp for al­togither▪ but God suffereth the sayd brightnesse of fayth and of his holy spirit which he hath put into vs, to be as it 20 were stifled, after the same maner that I haue alreadie de­clared by cōparison of a litle fire ouercouered with ashes, in which cace the fire may neuerthelesse bee kindled a­gaine in time. Euen so is faith smouldred after such a sort, as it sheweth not one sparke, vntill God kindle vs againe, & chace away the darknesse where with wee were posses­sed and ouerwhelmed. And after that Iob hath vttered this sentence, he addeth: Beholde be hath smitten me downe with a whirlwinde, and wounded me without cause. VVhen Iob sayeth that God had strickē him downe with a whirl­wind, 30 it is to signifie that it is no wōder though he imagin that God is so sore agaynst him that he cānot by his natu­ral reason hope for any fauour at his hād. Do ye thinke it straunge (sayth he) that I should say, I cannot suppose that God doth heare me, when he shal haue answered me? for I haue an eye to this present affliction, wherewith I am so wholly possessed, as nothing may assuage my grief. This is it that I haue touched already, namely that the woundes which God maketh, when he sheweth himself as our ene­mie, & whē he cyteth vs to iudgement, & we see nothing 40 but an angry coūtenance: are very sensible. Therfore whē we come to that poynt, it is certaine that we bee so ouer­whelmed with sorrow, as nothing may cōfort vs nor giue vs pacientnesse. Now we see what Iobs meening is: that is to wit, that for that present time, Gods wrath & the fee­ling that he had therof bereft him of al mean of cōforting himselfe, and of all harkning to the declaration that could be made to him to comfort him withall. But we must al­wayes beare in minde what hath bin declared heretofore, that is to wit, that God neuer sheweth himselfe so angrie 50 towardes his owne, but that he maketh them to feele hys goodnesse in some wise or other, howbeeit not so as they alwayes perceiue it. And it is a thing not easie to compre­hend, that this should be so. Neuerthelesse it behoueth vs to wayt for it, if we wil be Gods children: but yet we shall haue much ado to perceiue it but by practise. Some poore mā being assaulted with these tēptations [shall perchanc I say,] how is it? doth God regard me? No: for beholde pine away, & I cal vpon him, and yet I find no cōfort, and therfore it is a signe that he hath shaken me off. Afterward 60 his sinnes come to his remembrance, & the Diuel stirreth vp store of such stuffe as are horrible. Thus ye see a poore creature that is vtterly ouerwhelmed. VVhen this is past, then cōmeth God to make al whole again, the conscience that was so tormented afore, becōmeth quiet: loke where was nothing but darkenesse before, there doeth he nowe shine, there sheweth he a swete & amiable coūtenance af­ter the maner of fayre weather. That is to wit, though the partie were in such temptations for a time, did God suf­fer his fayth to perish and to be vtterly disfeated? No, it is impossible, for fayth is an vncorruptible seede in oure soules. Howbeeit (as I haue sayd alreadie) as in respect of mans whole naturall wit and reason, we must needes be as blind, vntill God shew vs his fauor. And it behoueth vs to marke wel these wordes when Iob sayth, that God smyteth him with a whirlewind: for his intent is too vtter an extra­ordinarie maner of dealing. It is not as though God layd vpon me with a cudgell, or as though he had giuen mee a stripe with a swoorde: But he hath afrighted me (sayeth he) as if hee had cast downe some thunderbolte or some whirlwinde vpon mee. The blowes that wee receyue heere bylowe, are not alwayes so deadly: but if thun­der light vpon vs from heauen, wee bee but deade men. Iob therfore meeneth, that the wounds which he hath re­ceiued are as if he were sunken into the bottōlesse deepes. And why? For (sayeth he) lightning and whirlwinde are falne vpon me frō heauen. And this is worth the noting. For it is one of Satans policies to driue vs to despayre, by bearing vs in hand that God hādleth vs with vnaccusto­med rigour: for Satan will tell vs in our eare, what mee­nest thou? It is true that God chastizeth sinners, and af­terwarde pitieth them: God visiteth his owne whom he loueth: but that is after a fatherly maner, and he alwayes moderateth his rigour. But as for thee, doth he hādle thee so? He thundreth agaynst thee, and howe canst thou per­swade thy selfe then, that he will shewe thee mercie? It is impossible. Now then when the Diuell beares vs in hand that God vseth an accustomed rigour agaynst vs: he ma­keth vs to conclude, that wee shall thenceforth haue no more recourse vntoo him, nor must not trust any more that euer he will receyue vs to fauour. So much the more then behoueth it vs to marke this text wherein Iob sayth that he was smitten with a whirlewinde. Nowe if he haue passed that way, and yet for all that wee see that God did succour him neuerthelesse: Let vs wayte for the like in our selues. And furthermore let vs marke well how Iob speaketh heere according to his affliction: hee was not senselesse. God then not onely thundred vpon him, but also gaue him the knowledge to feele that God thunde­red. It had beene ynough to haue ouerwhelmed him: but in the meane season hee had a secrete remedie, as I haue sayde. Therefore let vs hope for the like. As concerning that he addeth, that God hath giuen him many wounds with­out cause: it seemeth very rude geere. For that God should tormēt men after a sort without cause, it is not onely sim­ple vniustice, but such a crueltie as he were not to bee ta­ken any more for iudge of the worlde, but rather for a tyrant. It seemeth that Iob blasphemeth God here in say­ing that hee was smitten and wounded withoute cause. But if we remember what hath bene sayd: we shall know his meening and what hee speaketh. For the holy Ghost hath guyded and gouerned him in his tung, to the intent [Page 179] that we shoulde haue an instruction that might bee much to our profite. Iob then first sayeth here (according to his naturall vnderstanding) that God smiteth him without cause. And afterwarde moreouer let vs marke that these wordes without cause haue respect to the apparant & opē knowledge of men. I haue told you heretofore, that Gods Iustice is knowne two wayes. For sometimes God puni­sheth the sinnes that are notorious to the worldwarde. Ye see that God chastizeth such a one. And why? for men haue knowne him a shameful whoremaster, full of silthi­nesse 10 & dishonestie: men haue knowne him to be a blas­phemer and swearer: men haue knowne him for a drun­kard & ryotter: men haue knowne him to be giuen to ra­king, to extortion, and to all vnfaithfulnesse. VVell, when God executeth his iustice vpon such a one: there is no man but he seeth it, beholde, God is a iudge when he suf­fereth not crimes to scape vnpunished. Also Gods iustice is knowne in his secrete iudgements, when wee see God smite and torment such folke as had no notable faults in them, but rather they had some vertues in them. Ye shall 20 see sometimes that a whole Citie or a whole Countrie is put to hauocke: yee see all is put to the fire and swoorde, yea euen the little babes in whom was nothing too bee seene but innocencie. VVell yee see things that too our seeming are straunge. In this cace we must glorifie God, yea euen though the reason thereof bee not open vntoo vs. God will not shewe vs at the first day, why he suffe­reth and ordeyneth such things. May wee dispute with him, and aske why he doth it, or demaunde the reason of it? Yee see then what Iob ment by these wordes without 30 cause: his meening was not that God as in respect of himselfe did punish men without cause. For (as I haue sayde afore) that were an vniuste Tyrannie. But hee taketh these woordes (without cause) in respect of that whiche we perceyue. And herein it is included that wee must re­uerence Gods iustice. Although it be hidden, and ouer­cast with darke and thicke cloudes: yet must wee beleeue that there is nothing but right and indifferencie in it. And although that to the seeming of our naturall reason wee finde no iustice in God, but rather that his iustice is as 40 it were transformed into vnrightuousnesse: yet must we glorifie him neuerthelesse. Thus yee see what Iob ment by saying that hee was wounded without cause: that is to wit, as if a man shoulde haue demaunded of him, know­est thou any euident cause in thy selfe why God puni­sheth thee? I see none. For Iob was handled after a ve­ry straunge fashion. VVee haue seene howe hee was as it were a mirrour of a castaway, and howe it might seeme that God was minded too vtter all his anger and wrath agaynst him. Iob therefore sawe not too what ende God 50 did this: there was no reason in it, as too his knowledge. That is true: for hee speaketh not in hypocrisie. And in deede God did it not in that respect, he punished not Iob as who shoulde say hee was a wicked man, and therefore ought to be punished more than other men. VVherefore did he it then? It is bycause the Diuell accuseth him, that he had neither vprightnesse nor soundnesse in him, and God ment that he should come to the trial, and that men should knowe what▪ a one he is. Gods intent then was not to punish Iobs sinnes in like measure as he had offended. 60 For in the meane while he spared many▪ wicked men and dealt not so roughly with them. And so we see now that Iob blasphemeth not at all when he sayth, that god woun­deth him without cause, for as muche as the woorde is ment simply as he speaketh it: that is to wit, that he knew not any speciall cause why God punisheth him so, accor­ding as of truth he knew none. But out of all doubt, if God should vse all the rigour that were possible, agaynst a man that were like the Angels of Heauen, and walked in all soundnesse and perfection: [I say] if God should vt­ter all his rigour agaynst him: yet shoulde hee be iust and rightuous still. Yea verely: and yet were that without cause. True it is that if we take counsel of our own braine, if we discusse the cace as it commeth too our owne flesh­ly vnderstanding, wee shall say, it is without cause. But without any inquisition, or without running a heade, it behoueth vs to conclude, that forasmuch as God is righ­tuous, he knoweth why he doth it. VVee see no cause: but yet must we glorifie him. Lo in what plight Iob was. And he addeth, That God giueth him not respite too take breath, but feedeth him with bitternesse. Here Iob sheweth that besides that his miserie is great and excessiue, it doth also holde on still, and the chiefe piece of his temptation is that God feedeth him with bitternesse, that is too say, that he filleth him in such wise with anguish as he cannot finde so much as one little scrappe of his goodnesse too refresh him with, that he may take courage. And here ye see yet better, howe God doth now and then cast his ser­uants euen to the bottom of their graue. And it is a thing that we ought too marke well. For there is not that man of vs, which shall not finde himselfe sore combered when God turneth his backe vpon vs, or if we perceyue him to haue a terrible countenance so as he shewe himselfe to be as it were angry with vs. For then alas, euen the boldest and most aduenterous are so quayled, as they see nothing but death before their eyes. Howe shall wee doo then who are yet so weake and feeble? So muche the more therefore doth it stande vs in hande too marke well these textes: that is to wit, that when God not onely hath gi­uen poore creatures some signe of his anger, but also hol­deth them locked vp there, so that when they woulde take winde and drawe their breath, in hope to haue some little smack of his fauour to alay their grieses withal, God commeth on still to increase the miserie. Seeing that Iob hath bin in such extremitie, why should not we be so to▪ Therefore whensoeuer we be in any meane aduersitie, let vs prepare our selues to receyue grieuouser when it plea­seth God to sende them, vntill that he haue remedied all our miseries. Thus ye see what we haue to mark vpō this text. But Iob bewrayeth himselfe more openly anon af­ter, in saying: If ye speake of strength, who is like vnto God? If the matter must come too iustice, who is he that can summon him? Or who can find any matter that we hold plea with him as if we stoode vpon euen grounde with him? There is none at all. I conclude then (sayth he) that God consu­meth the righteous and the vnrighteous all togither. There are two wayes for vs to recouer our right, when men shal haue taken ought from vs that is ours: for wee go about it either by force or by way of iustice. Princes mainteyne theyr quarelles with bloudshedde: and priuate persones woulde do as much, if they might be suffered. Alwayes they woulde begin by way of deedes, and hardly can they [Page 160] withhold them selues from it, what punnishment so euer be prepared for them. And there is also the ordinarie meanes of Iustice, Iob taketh both these things here, as if he shold say, True it is that I find my self tormented with extremitie, and yet notwithstanding, howe shall I with­stand my God? For if I fall to violence, what shall I gaine by it? I am no egall match for him. If I go to it by waye of Iustice, will he receyue me? who shall take vpon him as Iudge or vmper betwixt vs? whereat shall I beginne my plea? To be short, I see that God consumeth both the 10 righteous and the wicked: This talke seemeth yet more straunge than that which we haue set downe: howbeeit if wee looke well into it, we may after a sort make them both one: which thing will be verie good, and very fit to serue our turne. VVhereas Iob sayeth there is none that can match God in strength, nor that can holde plea with him in law, bicause he will not be so much at comaunde­ment: he meeneth not hereby to impute vnto God such a lawlesse power as to do what he listeth, and to deale vn­iustly. True it is that we ought to aske none other reason 20 at Gods hand, than his own good will: but yet therwithall we must hold it for a certaintie that Gods will cannot be otherwise than iust & rightfull: no though we see it not to be so, but rather the flat eōtrarie. Here then Iob taketh his ground vpō that which I haue discoursed afore: that is to wit, that Gods iustice consisteth not in the knowledge that wee haue of it, or that can enter intoo mans brayne. VVherein then? It consisteth in it selfe, so as wee muste say, hath God done this or that? It is well done. Hath God willed this? his will is right and rightfull, there is no 30 fault too bee founde in it. And howe may that bee? If we examine Gods doings, wee shall finde there is no reason in them, and that they be cleane awke to that they should bee: and shall wee therevpon acknowledge him too bee rightuous? howe is that possible? This is it that I tou­ched afore, namely that Gods rightuousnesse or iustnesse consisteth in it selfe, so as it needeth not to borrowe al­lowance. And let vs not thinke it straunge that God requireth this confession at our handes, that we shoulde all of vs assure our selues that he is rightuous howe vnin­different 40 so euer he seeme to be in his dealings. And why so? I pray you what is our wit? Shall mortall men dare say that they are able too comprehende the measure of Gods rightuousnesse? what a folly were that? But for asmuch as our eyesight is dimme, and that we haue much a do to discerne one foote length afore vs, as yee woulde say: let vs acknowledge our owne measure and what we are able to beare. True it is that our eyesight is hild with­in boundes and can see no further than this worlde: but there are imaginations and fancies in vs, which are more 50 nimble to runne euery where. Neuerthelesse, when wee shall haue stied aboue the heauens, yet shall we neuer at­teyne so high, as to the maiestie that is in God. And cer­tesse seeing we cannot abide the brightnesse of the sunne, without dazeling of our eyes: Alas, how shall we attaine so highe as too reach the height of Gods rightuousnesse, so as nothing might bee hidde from vs that shoulde not passe through our examination? Then let vs marke well, that Iob hath not spoken here of Gods strength and righ­tuousnesse after the maner and meening aforesayde, how 60 be it that he vse an excessiue forme of speache. VVho is he that shall go too lawe with God? For God will giue no eare to him. It insueth then, that God will bee of full and sufficient credite, and will haue men tied vntoo him, and to that which he shall speake in his owne cace. But let vs come backe againe too this conclusion, that it were a fond and vnreasonable matter, yea and euen against kind, that God shoulde as it were bee raunged in the ranke among men, and that he should not be rightuous further­foorth than he maketh vs priuie to it. For then shoulde he abace himselfe to be our fellow, he should forget him­selfe, and he should strip himselfe out of his owne God­head. So then it is good reason, that Gods rightuousnesse should haue this preeminence, that whereas hee will not come to account before vs, whereas hee will not yeelde vs a reason of his doings, yea and euen when he doeth all things contrarie to our vnderstanding and reason: yet not withstanding wee muste assure our selues that his righ­tuousnesse continueth whole and sounde. And why? Bi­cause (as I haue sayd) it consisteth in it selfe. And herevpon Iob concludeth, that then God consumeth both the rightu­ous and the vnrightuous. How nowe (sayth he) is it meete that forasmuche as Gods rightuousnesse surmounteth all capacitie of man, therefore hee shoulde mingle the good and bad so togither as it were in one vessell, dooth not goodnesse proceede of him? VVhy then dooth hee not know it? why doth he not auow it? why is he not fauou­rable to it? now if God do so consume the good and bad alike, it should seme that he hath no more rightuousnesse in him. And in deede, ye see also how Abraham reasoneth with him in the eightenth of Genesis. Lorde (sayth he) it is not seemely that thou shouldest destroy the rightuous with the vnrightuous: that is impossible. Howe is it then that Iob speaketh so? VVee muste alwayes holde this ground, that Iob dooth not here take the rightuous & vnrightuous, as they be found before God. For where is the rightuous when wee come there? But hee taketh rightuous and vnrightuous according too our percey­uing. Ye see then that a man shall bee rightuous, that is too say, hee shall leade a good and honest lyfe, hee shall walke in the feare of God, and in all purenesse and sound­nesse with his neighbours: and yet when hee commeth before the heauenly Throne, the thing that wee see not must needes bee discouered there. Thus to our vnder­standing we see both the rightuous and the vnrightuous to perish, and that God striketh as well the one as the o­ther, and that their plages are indifferent, as it is sayde in Salomon. But shall we therefore blaspheme God? No: but we must alwayes beare in minde, that if Gods iustice bee apparant vnto vs, that is too say, if he shewe it openly by punishing the wicked, and deliuering the good, and suche as haue serued him faithfully: it is well, wee haue to glo­rifie him in that behalf. But if gods iustice be not knowne to vs, so as it seemeth that hee confoundeth all togither, and that according too our imagination hee punishe the rightuous and vnrightuous togither: yet let not vs there­fore ceasse to acknowlege and confesse that he is rightu­ous in himself, and that it becommeth vs to glorifie him in all caces and in all respects. VVhen we take this way al­though things seme vtterly cōfused vnto vs: yet will God giue vs suche a wisedome, as wee shall acknowledge that there is nothing done without reason: yea and the thing [Page 181] which seemeth presently to be agaynst vs, shall be turned too our welfare. Lo what the exercises of Christians are: herevntoo must wee applie our indeuer vntill God haue called vs home from all warres. But the chiefest as­sault wherewith he will exercise vs, is that wee may giue him glorie, notwithstanding that it seeme hee is minded to thunder downe vpon vs.

And nowe lette vs fall flat before the presence of our good God with acknowledgement of our faults, praying him to make vs so too enter in the examination of our 10 sinnes, as when wee shall haue knowne them throughly, we may not doubt but that he hath vs at a great aduaun­tage, and therevpon humble oure selues both great and small, and all of vs confesse our selues to be indetted too that great iudge. And if that during this mortall life, hee handle vs more roughly than wee woulde, and sende vs afflictions that are ouersore and contrarie to the fleshe: let vs beseech him to assuage them, and that although he abate them not at the first dash, yet neuerthelesse hee will alwayes holde vs vp with a strong hande, and not suffer Satan to inuegle vs to blasphemie, but that wee may ac­knowledge his rightuousnesse and honour it, vntill hee make vs feele his goodnesse in giuing vs full fruition of our saluation: to the ende wee may not onely sende vp our sighes to him while we be here beneath, but also crie out vnto him with open mouth as to our father. That it may please him to graunt this grace, not onely to vs, but also to all people and Nations, &c.

The .xxxvj. Sermon, which is the fourth vpon the ninth Chapter.

THat wee may fare the better by thys doctrine, we must call to remembrance what hath bene sayd heretofore: name­ly 30 howe Iobs intent was too shewe that Gods iustice appeareth not al­wayes vnto men, nor is so knowne, as it can be sayd, that men may touch it with their finger: but rather that God woorketh after such a straunge fashion, as it seemeth vnto vs that there is neither reason nor in­differencie in him, and that he maketh a hotchpotch of al things. But I haue tolde you afore, that Gods Iustice doth sometimes shewe it selfe, and that there are certaine markes for vs too discerne it by. If God punish a wic­ked 40 man, there is none of vs, but hee thinketh vs all too haue warning by such example, and wee bee compelled to glorifie him, according as it is sayde in the hundreth and seuenth Psalme. If God deliuer any one that cal­leth vpon him, and hath walked in his feare: we will say, God is rightuous. But hee keepeth not all one rate too doo continually so. For he hath his secrete iudge ments, which are incomprehensible too vs, insomuche that wee cannot but bee abashed and amazed when God shall doo things that seeme too bee quite agaynst reason. Yee see 05 then howe Iobs meening is, that he findeth himselfe as it were amazed, bycause God ruleth him not after his owne mynde and fancie, but hath another maner of do­ing of his workes, which is vtterly vnknowne vntoo vs. And here yee see why he sayeth, If the whip sinyte too kill, howe shall God laugh at the temptation of good men? By­cause this sentence is darke, and shorte (whiche causeth darkenesse:) it hath bene expounded diuers wayes. But when all is throughly considered the very right meening is this: namely that if God ryse vp agaynst the wicked, 60 howe dooth hee laugh at the trouble of the good? for he that spake afore, (that is to witte Baldad) pretended that God vttereth out his chastizements openly, so as when soeuer men haue deserued it, and whensoeuer they haue done amisse, God punisheth them for it. Too bee short, hee seemed (by his saying) that men were alreadie come too the latter day, and that iudgement and iustice were set in full perfection. Howbeeit, God reserueth many things: And so yee see why God seemeth too goueme things confuzedly to this day. For if he should punish all the sinnes of men, we woulde thinke the ende to be come alreadie, & we would no more hope that our Lord Iesus Christ should gather vs vp to himself. So then it is neede­full for vs, that God shoulde leaue many faultes vnpuni­shed, & also it is needful that the good should be afflicted, and seeme to haue lost their labour in seruing God. But now let vs come to Iobs wordes. If the scourge (sayth he) doth slea immediately: that is to say, if God make no delay of his corrections, but lift vp his hande too smite men as soone as they haue sinned, and do vnto euery man accor­ding to his woorthinesse and deseruings: why shoulde he then laugh at the affliction of good men? for we knowe that Iustice and vprightnesse consist of two partes: wherof the one is the punishing of euil folke, and the other is the re­leeuing of good folke and the mainteyning of them in their rightuous and sounde conuersation. Therefore if God punish the wicked: hee must also on the contrarie part mainteyne the good, so as he keepe them vnder his tuition, and suffer them not to be troubled or tormēted, bur that they may feele his succour so soone as they crie vnto him. Howbeit (as we see) the good are punished, not for a day or two, but with lingering paynes all their life long, so that in stead of shewing any signe that hee is min­ded to help them, it seemeth that God taketh vengeance of them, and is purposed to plunge thē into the bottom­lesse [Page 182] pit. Then let vs conclude, that he is not hastie to pu­nish the wicked out of hand, nor bringeth them at the first brunt too the poynt that men may say, Such a one hath done amisse, and therefore hee must bee punished. For it were conuenient that both these two things were ioyned togither. And the reason that Iob vseth here is good. For it is the same that S. Paule also setteth out in his seconde Epistle to the Thessalonians, saying that it belongeth to Gods rightuousnesse too punish those that trouble the good, & to giue reliefe and rest to such as shall haue bene 10 oppressed wrongfully for a time. The one of these points (say I) cannot be separated from the other: that is to wit, that if God be rightuous and minde to shewe it perfectly in this world: on the one side he must haue his eye vpon all such as do amisse, & not suffer them to scape his hand, but make thē come to a reckening: and on the other side when good men are disquieted or haue any wrōg or vio­lence offered them, he must pitie them and shew how he hath them in his hand. Ye see (I say) how these two things ought to match togither: otherwise there shoulde be but 20 the one part of iustice in God, and his iustice shoulde not be whole and perfect. VVe see then that Iob hath good reason to speake so. And yet for all that, it is not to be said that he lifted vp himselfe maliciously agaynst God. As I haue declared heretofore, his intent is to shew, that Gods rightuousnesse is not alwayes apparant, and that we must not take it for a generall rule, that as soone as men haue sinned, God hath his hand bent to punish them: & on the contrarie part he wil at the first brunt shew himself a pre­seruer of the good, by ridding them out of all their mise­ries: 30 we must not come to that poynt. And why? Bicause it is not Gods will that his rightuousnesse should alwayes be knowne vnto vs, but rather to shewe how it is not for vs to enter at any time into his iudgemēts, but that it be­houeth vs to humble our selues whensoeuer he vseth any maner of dealings that shal be quite contrarie to our fan­cies: & we must not presume to murmur against him for it, but we must reuerence these great secretes which are far aboue our capacitie, vntill such time as we may com­prehend that which is hiddē from vs as now. Ye see then 40 what Iobs meening is. True it is that he ceassed not to be tormented with an excessiue passion. Therefore let vs learne hereby, that it behoueth vs to hūble our selues be­fore God, & that although he deale after such a straunge fashiō with vs, as we perceiue nother equitie nor vpright­nesse in it: yet notwithstanding we must cast downe our eyes. But if we haue any inclination too murmur agaynst God, when he doth things that we comprehende not by our owne reason: the same will then specially shew it self, when he scourgeth vs: then are wee spurred to repine a­gainst 50 him: saying, what meeneth this? where am I? why doth not God pitie me? Lo how men wexe wood when God handleth them otherwise than they like of. But yet so is it, that Iob fought agaynst such temptations. Let vs marke then that Iob knew how God is rightuous, & was fully perswaded thereof in generall But when he came to the incounter, & that the mischief pressed him: then was he driuen backe and inforced to chafe agaynst God. Fur­thermore there is this restingpoynt wherof I haue spokē, that such as will cōfort themselues in their afflictiōs, must 60 alwayes haue an eye too the rule that Iob taketh here: which is, I am not scourged at Gods hand bicause I am an euill doer: for God punisheth not men according to their deserts. It becōmeth vs not to taske him so to our ordina­rie maner of proceeding, for he hath iudgements that are incōprehensible to vs. Ye see then how Iob speaketh. And to confirme his matter, he sayth: we see the good pine a­way & God helpeth thē not: he suffereth thē to continue in anguish a yeare or two, yea or all the time of their life: he maketh no coūtenance of cōming towards them, they be as poore forlorne folke. Now if God leaue good folke after that maner in their necessities: why should it be said that the whip striketh out of hand, that is to say, that God is hastie in punishing mens offences and sinnes? VVe see the cleane cōtrary. And herevpon we gather, that we must not thinke our selues to be scaped from Gods hand, when (hauing done our neighbours a shrewd turne,) we bee at our ease for a time. Let vs beware we flatter not our sel­ues whē God beareth with vs, but let vs vnderstand that by that meanes he meeneth to draw vs to repētance. Abu­sest thou gods pacience, sayth S. Paule, speaking to such as were wilful in their naughtinesse? True it is that God wil haue pitie vpon such as returne vnto him, and aske him forgiuenesse of their faultes: but yet doth it not therfore follow, that hee will cast away all those whom he scour­geth in thys worlde. Let vs marke then that God puni­sheth not men as sone as they haue done amisse: and yet it followeth not that they are therefore acquit, and shall ne­uer be called to account. Nay rather, it is bicause God gi­ueth vs respite here to returne to his mercie, and too be­seech him to receiue vs to mercie. Therefore if we see the wicked triumph, and scoffe at God, and yet that they are not pressed by his hande: let vs not be misgreeued ther­at as though God had giuen vp his office and were no longer the iudge of the worlde: but let vs wayte till the time be come. Our Lorde may well delay the correcti­ons that he intendeth to sende, and on the other side the time may seeme long vnto vs: but yet must we restreyne our mindes, and hold them short, knowing that God will not punish all the sinnes of the worlde presently, and hee knoweth why: there is reason good ynoughe why hee should do so, as I haue sayde alreadie. For his meening is too holde vs alwayes in suspence, that wee might wor­ship him and call vpon him, vntill all things be set in or­der and good state. Thus yee see why there is so greate store of minglings so long as the worlde indureth. It is bi­cause God intendeth to exercize vs in fayth and hope, to the ende we should wayte for the comming of our Lorde Iesus Christ, at whiche time he shall set vp all things full and perfectly which are now so intermedled. As touching that Iob addeth, that God laugheth at the temptation of in­nocents: he speaketh after the vnderstanding of man. For we must not imagine that God sporteth himselfe in the affliction of good men. VVe know what loue he beareth vs: he cannot expresse sufficiently howe tender the same is, but in saying that we bee vnto him as the apple of hys eye. Then let vs not thinke that God is so cruel towards vs as to laugh at our torments, howbeit that we can ima­gine none otherwise after the f [...]esh. Yea [we thinke thus with our selues:] Lord, thou knowst the miserie wherin I am, I cal vpō thee, I sigh to thee, I feele how fraile I am: & yet thou lettest me alone stil, and I perceyue not that thou [Page 18] intendest to helpe me by any meanes. These things consi­dered, we conclude in our selues, that God doth nothing but laugh at vs in heauen. But it behoueth vs to vnderstād by faith, that whē god doth so discountenance the matter, he ceasseth not to haue pitie vpon vs. True it is that hee sheweth it not out of hand: neuerthelesse it ought to suf­fize vs, that beeing a father to vs he loueth vs as much as we can wish. For (as Iesus Christ sheweth) if our fleshly fa­thers who are euil by nature, do loue their children: what shall God do who is the fountaine of all goodnesse? Then 10 let vs not thinke that God laugheth at vs, but lette vs rather too consider that hys discountenauncing of the matter is for nothing else but to exercise vs, and that he in the meane time ceasseth not to watch ouer vs to succour vs after such a maner as wee knowe not of. Thus much concerning this sentence. And Iob addeth, That the earth is deliuered intoo the hande of the wicked, and that the eyes of the Iudges are turned aside: that is too say, that suche as ought too redresse the troubles, offences, and misorders that are committed, are guiltie of all. If not (sayeth hee) 20 where is he and who is he? In effect Iob sheweth here, that during this present life, things shall be so mingled togy­ther, that men shall not (as they say) knowe white from black. The Earth then shall be deliuered into the handes of the wicked, that is to say, men shal see the wicked haue theirfull scope here, that suche as are most vnruly, most looce of lyfe, fighters, seditious, and full of all vngraci­ousnesse, so as there is nother vprightnesse nor humani­tie in them, shall haue all things at their will. Therefore when wee see God giue bridle to the wicked after suche 30 sort, what is to bee sayde? There is but one onely reme­die, which is, that those whiche beare the warder of Iu­stice should represse such as vexe good men after that fa­shion. But contrarywise, it is to bee seene that they be so giuen to themselues, that they lette all go too hauocke. VVhat is to be sayd, but that the magistrates which ought to yeeld euery man his right, suffer the wicked to doo the worst they can? A man shall find no reliefe at their hands, but when he shall haue wayted to haue them do their du­tie, it is to no purpose, they are but Idols. And what is the 40 cause of all this? And who is too blame for this (sayeth Iob) but God? For is not God the gouerner of the earth? Then ought not all the wicked too bee rooted out of it? Or else if he beare with them, and lay the raynes of the brydle in their neck to vexe and trouble good men, with­out stopping them of their purpose: may it not be sayde that God doth all this geere? On the otherside is it not sayd that it is Gods office too gouerne suche by his holy spirite as walke in his feare and in modestie? Moreouer he telleth vs how he hath stablished the Ciuill state of the 50 world, and that iudges can haue nother wisdome nor dis­cretion, but at his hand. Seing then that God leaueth ma­gistrats so blind, that they be as Idols, and so lazie as they haue neither courage nor inclination in them too mayn­teyne good and to punish euill: no bodie is to be blamed but God as it is sayd here by Iob. True it is that this sen­tence may be expounded otherwyse. But wee must not stand here vpon diuersitie of expositions: wee must haue an eye onely to the naturall meening. Thus ye see in ef­fect what Iob ment to say here. Vpon this verse wee haue 60 a good lesson to gather: which is, first that when wee see things so disordered, that the wicked triumph, weltring in their pleasures, inioying abundance of goodes, no man gainsaying them, and working their excesses and out ages without touche of brest: we must consider howe it is no new thing, that we should be greatly astonished at suche a temptation. For it is good, yea and needfull for vs to bee armed agaynst suche imaginations. VVee see howe our owne minde driueth vs therevnto, so as if things fall not out according to our fancie, it seemeth to vs that al things are turned by fortune, and that God regardeth no more the worlde, or rather that hee forsloweth his duetie, or that he is as it were asleepe, or else that he regardeth nei­ther good nor euill. Lo what fancies runne in our heades, if we be not restreyned, according as the Scripture telleth vs that wee ought not too thinke it straunge though the earth be deliuered after that sort intoo the hande of the wicked. And why? For our sinnes deserue that the wic­ked should haue full power ouer vs. If wee obeyed God as becommeth vs: it is certaine that things should be ru­led here after such fashion, as we shoulde bee contented. But forasmuch as we bee stubborne against our God, and play the horses that are broken looce: it is good reason that he also should giue the wicked scope, to the ende that we might be chastized by the hand of them. And why so? for our vnthankfulnesse deserueth well that God shoulde bring forth his roddes and make vs feele them with al ri­gour. Therefore when this is knowne to vs, we thinke it no straunge sight to see things so cōfounded here below, as we may say that the earth is deliuered into the handes of the wicked, or that wee shoulde sighe at the comming thereof too passe, bycause that God giueth vs warning of our sinnes. And verely we haue good cause to sigh, seeing that the wicked and the despyzers of God, must not one­ly defile the earth, but also haue their full scope. God hath created men after his owne image, and put all things into their hande, to the intent they shoulde bee as his lieute­nants here. But behold, the wicked and such as seeke no­thing but to offende God and to deface his maiestie and glorie, displace his children whom he hath appointed here to be his owne heritage. VVhen wee see all things thus turned topsitoruie: must we not needes grone? and must not this prouoke vs to pray God to vouchsafe too set all things againe in their right state? Furthermore when it is sayde that God is hee that shutteth the eyes of the Iudges, let vs marke howe it is as much to say, as that they which haue the administration of Iustice committed vn­to them, cannot haue the minde to do it, except it be gi­uen them from aboue? For a man is not able to gouerne himselfe: and how shall he then gouerne a whole realme▪ Furthermore it is a matter of great preeminence to exe­cute Gods office in this worlde: and therefore God must bee fayne to worke in those, whom he hath sette in high estate and authoritie. And as for the parties them­selues that are in it, they must bee so much the earnester in calling vpon God, that it may please him to guide thē and helpe them. For if a man thinke himself to be of suf­ficient abilitie when he is set in the siege of iustice, & trust in his owne wisdome and power: God will laugh him to scorne, and make him a very blockheade. They therefore whom God choozeth must humble themselues so much the more, and not presume vpō any thing that is in them▪ [Page 184] selues, but must craue the spirite of wisedome, the spirite of stoutnesse, and the spirit of vprightnesse, that god may giue them the power and abilitie to discharge their duties faythfully. Thus yee see howe Magistrates ought to be­take themselues vntoo God in all care and feare. And we also that are vnder them, muste all of vs on our parte doo the like. For if there bee no iustice among vs: be­holde, the curse of God is vpon vs, and the Lande muste bee defyled so farre tyll God poure out hys vttermoste wrath vpon vs: and in the meane while wee oure selues 10 muste bothe suffer and see good men suffer, and none of both to be maynteyned as they ought to be. Seeing then that it is for the welfare of a whole Realme, when God giueth his spirite too Princes and Magistrates, and men of Law: it is for vs to cal vpon him, that he suffer them not to be blinded and vnable to discerne aught, and blockishe as though they saw not the euil doings that are cōmitted. And like as we must sewe for the grace and goodnesse of our God, that it may please him to graunt his spirite vnto Magistrates: so must wee also pray him too giue vs such 20 strength and stoutnesse, as wee may not bee out of heart when wee see things go amisse (as wee see them go too much) yea and from euill too worse, so as the Magistrates in stead of rising vp when they see neede, and of beeing readie at hande to mainteine the right, knowing thēselues to bee ordeyned of God for the same purpose: do fauour and mainteyne the euill. Let vs assure our selues that god hath forsaken them, and thereby sheweth that hee hath withdrawne himselfe from vs, bycause wee bee not wor­thie to haue him sit among vs as he hath promised to doo 30 among all such as are conformable vnto him. Thus ye see the fruite of our disobedience and of all our sinnes, which is, that God shall suffer all ciuill order too bee ouer­throwne among vs, that all things may bee confounded as wee haue well deserued. And so when wee see suche trouble and confuzion among vs, let vs assure our selues that God punisheth vs: and that when he taketh away al discretion and vnderstanding from iudges after that sort, it is bicause hee hath striken them with the spirite of gid­dynesse as it is sayde in the Scripture. But yet must wee 40 not murmure agaynst God, assuring our selues that hee dooth not any thing without cause although wee cannot perceyue it. And this is it that Iob meeneth by saying: If not, where is he? and who is he? It is to shewe that when we haue sought all the reasons why there is so muche e­uill done in the worlde: wee must euermore come vn­to God. For when the Scripture sayeth that God dooth both good and euill: it meeneth that all things proceede from him, whether it bee prosperitie or aduersitie, lyfe or death, light or darkenesse, as it is sayde in the Pro­phete 50 Esay: insomuche that whatsoeuer the Diuell doth (as I haue sayde afore) or whatsoeuer the wicked sorte doo attempt, wee muste take the same as at the hande of God. For vnlesse hee gaue them the brydle they coulde not attempt any thing: and whatsoeuer they de­uised, they coulde neuer bring it to passe. So then it were a fayre martyring of a mans self to leaue God and to seke the inferiour meanes. For it belongeth to god to gouern, and if he had not soueraine dominion ouer all creatures, all would go to wrecke. And although men seeke nothing 60 but to rebell against him: yet doth he serue his own turne with them spite of their teeth. This is it that Iob ment to vtter in saying, If not? where is he, and who is it? VVhē there happeneth any mischiefe, let men search it out, saying: who hath done this? True it is that when any euill happeneth, we can well skill too make our discourses, and too seeke some ground of it here beneath. If we bee in a Countrey where a King or Prince reigneth tyrannically, men will say, beholde, the King fleeceth and deuoureth his people, and moreouer maketh none accoūt of ministring iustice: he hath officers like himselfe, who seeke but to intrappe men: all is ouerturned and out of order: it is to be seene that there is none other shift but the realme muste come to vtter decay: and who is to be blamed for all this? what complaints shall be heard herevpon? It is not marked that men are all togither frowarde and naughtie, nor that they haue prouoked Gods wrath agaynst them, and that they bee folke giuen too all lewdnesse, despizers of God, and looce of life in all poyntes and respects, so as it shoulde seeme they are desirous to kindle the fire of Gods wrath, to burne vp all. Men then may well alledge the lewdnesse of gouerners, when a Nation is so misordered after that maner: but yet must they mount vp higher. For let vs not thinke that God is asleepe in heauen, and hath forgotten the worlde: but rather let vs assure our selues, that hee worketh with his owne hande, and that the sinnes of the people are the cause why the officers and men of law are wicked, and that for the same cause God also is fayne too shake them off, and to make them as it were mirrours of his wrath and vengeance. So then let vs so cōsider the in­feriour causes and meanes, as we may neuerthelesse per­ceyue in our reason and vnderstanding, that God aby­deth continually all the while in his soueraine dominion, and as we may know that all things come of him. But yet notwithstanding, wee shall not alwayes knowe the cause why God worketh so. VVhen wee shall haue searched to the vttermost, and made great circuites and discourses: in the end we shall be dazled and not see any reason why God doth this or that. VVhat is to bee done then? wee must honour this Iustice of God which is vnknowne too vs. True it is that sometimes God worketh in such wise, as his Iustice is fully apparant, and men may see it with their eyes: and sometimes also it is hidden. And in this cace we haue no more to do but to honour it, and to say: Alas Lorde, thy iudgements are a bottomlesse pit where­vnto wee bee not able too attaine: but yet will wee not ceasse too confesse that thou art righteous, although wee perceyue not the reason why. Howbeit we must not sur­myze as men do that are not well practized in the Scrip­tures, that things are done here bylowe by Gods suffe­rance, without caring for them or medling with them. For that were as much as to cut off his power, and it were all one as if he were asleepe in heauen, and left the ruling of the worlde here beneath, eyther to Satan, or too men. It were (I say) an vtter defacing of Gods maiestie. For it is meete that he shoulde order all that hee hath made, and that the same shoulde proceede of his will and good dis­position. True it is (as hath beene sayde) that we see not alwayes howe God is rightuous: but yet muste wee ac­knowledge him too bee so, and wee muste walke in all sobernesse and modestie, and then in the ende God will make vs to knowe that which is hidden from vs as nowe. [Page 185] Let vs come to that which Iob addeth: he sayeth, that his dayes are gone away more swiftly than a poste or a shippe vnder sayle. Therefore is also Flying: And this woorde is sette downe too expresse the better, that Iob speaketh not of some greate ship that is full fraughted: but of some little pinnesse that may serue to make sporte and pastime vpon the water, which turneth nimbly here and there and go­eth away apace. Therefore hee likeneth his life to a little pinnesse that is light, and glydeth swiftly vpon the water: and there withall hee compareth it also to a Poste: and fi­nally 10 to an Aegle that soreth in the ayre to seeke hir pray. Heere Iob sheweth howe sore hee was caryed away in all his passions. And it pleased the holy Ghost that this pre­sident should bee gyuen vs, to the intent that euery of vs shoulde in the persone of Iob beholde what maye happen to himselfe. Then how fare wee when God scourgeth vs? Lo here a temptation to driue vs to despayre: whiche is, when wee forgette all the gracious goodnesse that God hath done for vs. If wee coulde bethinke vs of the bene­fites that wee haue receyued at Gods hande, as we haue 20 seene Iob say heretofore: it is certain that the same would make vs to forget all our sorrowes. VVell then God doth nowe smyte mee: but what for that? I haue receyued as muche good at his hande, and hee hath shewed himselfe bountifull towardes mee: was it not to the ende I should alwayes taste of his mercie, and that I shoulde trust to it, and flee therevnto for refuge? wee cannot eate one bit of breade, but the same is a witnesse vnto vs of Gods good­nesse, and that he will alwayes be our father and Sauiour. Beholde heere an inestimable remedie to sweeten all our 30 sorrowes whensoeuer wee bee afflicted: which is by cal­ling to minde the benefites and gracious giftes that wee haue receyued at Gods hand. But Satan who seeth well this, vseth a cleane contrarie policie: whiche is, to make vs forget the good that God hath doone vs and bestowed vpon vs, too the ende wee might haue nothing in vs but anguish to set vs in a fretting and that there might be no­thing but bitternesse, nor nothing that might cheere vs or comfort vs in our troubles. This is it that Iob sheweth vs nowe. My dayes (sayeth hee) are slipt away, like a little Pin­nesse 40 that will go swiftly vppon the water, or else as an Eagle flying in the ayre, or as a Lackey that goeth poste. Hereby hee dooth vs too witte, that hee remembreth no more howe God caused him to be borne into the worlde not that he had giuen him so many tokens of his fatherly loue, as he might well haue wherewith to comfort himselfe: yea, if he had had such regard & consideration as were requisite. True it is that Iob kept alwayes still some taste of Gods goodnesse, so as he was neuer in despayre. And verely al­though he were tormented and tossed to and fro, yet had 50 he alwayes such vnderstanding, and was still hilde in such awe, as hee knewe God too bee rightuous, and also way­ted too bee deliuered of his miseries. Now when wee see such temptations in him, it behoueth euery of vs to haue an eye to himself, & to behold himself here. And in deede although God shewe vs the fauour to make vs taste con­tinually of his goodnesse: yet notwithstanding we know not sufficiently & fully how wel he loueth vs: but rather if hee trouble vs, wee quite forget the good that hee hath done vs, and to our seeming wee neuer receyued any be­nefite 60 at his hande. Nowe then sith wee see that suche a temptation befell vntoo Iob, so muche the more beho­ueth it vs too bee fenced before the blowe come: Let vs take warning (I say) as oft as God shall send vs any trou­ble: and let vs thinke thus: Yea, but did God neuer doo mee any good? Is the good lost that hee bestowed vpon mee? If I beare it not in minde: to what purpose shall all this serue mee, but too procure double punishmentes for mine vnthankfulnesse? Lo what wee haue to marke. And further forasmuch as our life is ouerbrickle: let euery of vs inforce himselfe the more to thinke vpon the gracious goodnesse and benefites of God. If wee fall into any ad­uersitie, wee must by and by runne to the remedie: which is to pray vnto God to strengthen vs, and to withholde vs from murmuring agaynst him, yea whatsoeuer tribu­lations wee be driuen to indure, fully assuring our selues that if wee be of his Church, and of the body of our Lord Iesus Christ, wee must bee made like vnto his Image, and that the glory which is prepared for vs aboue in heauen, is ynough too recompence all the tribulations that wee can indure in this worlde: and this bethinking of things will serue well to asswage all oure sorrowes. Finally Iob concludeth, that if hee say hee will forget his complaints, and refreshe himselfe of his sayde greefe and torment: hee cannot. VVhy so? For (sayeth hee) I am afrayde bycause I know thou wilt not leaue mee vnpunished, or that thou wilt not holde mee giltlesse. In effect, Iobs meening in this sentence, is that forasmuch as he hath to do with God, he can finde no re­leefe for his aduersitie and heauinesse: and that although he purpose so to do, yea & inforce himselfe to bring it to passe: yet dooth God holde him shet vp so as he cannot haue any reste in himselfe. It is a very notable sentence. For (as we haue earst seene heretofore) if we haue to doo with men, we may still haue some startingholes, and wee may slink aside into couert, to say, I will find some meane or other to shift my selfe out of suche a mans hands: al­though hee be a Lion and gape with open mouth too de­uour me: yet for all that I maye still scape from him. So then if we haue to deale but with men, we may still finde some scapingplace: but if God shew him to be our aduer­sarie, and that he holde vs at the staues ende, and make vs to say, no, beholde it is God that punisheth mee, behold, it is God that troubleth me: we may peraduenture writh our selues hither and thither, and make all the fetches in the worlde: and yet when wee haue styed aboue the cloudes with oure skill, God is still higher and higher a­boue vs: & if we go down to the bottome of the deepes, his hand can well reache thither to vs: and if we passe o­uer the Sea, his hand shall stretch yet farre further. Ther­fore let vs learne to knowe that we muste seeke no star­tingholes when wee haue to do with God, but muste ap­peare before him when he cyteth vs, and wee shall gayne nothing by delaying. Also let vs learne not to flatter oure selues as we are woont to do. For behold the vse where­vnto this doctrine ought to serue vs: is that when we see the hypocrisie that is in men, we should come right forth afore God without dissimulation, to discouer oure hartes there. For it is meete that hee shoulde searche vs to the quicke, and we cannnot hide any thing for ought that we can doo. Therefore if we will be at peace with our God: let vs beware that we vse none of the fonde toyes wher­with we are woont to beguyle our selues. But let vs walk [Page 186] in feare and carefulnesse before him, and let vs pray him that if it please him to scourge vs, it maye bee with suche measure, that when he maketh vs to feele his displeasure, wee may not ceasse for all that to taste of his goodnesse, that the same may serue vs to asswage our sorrowes, so as we may not doubt but that he is at hand with vs, to deli­uer vs, when he shall perceyue it to be for our welfare & profit: yea euē bicause we haue called vpon him. Thus ye see after what sort we ought to put this lesson in vre. The residue (God willing) shall bee discoursed to morrow. 10

And now let vs cast our selues down before the Maie­stie of our good god with acknowledgemēt of our faults, praying him too make vs feele them in suche wise as wee may be instructed to lowlinesse, yea euen to glorifie him in all our tribulations, beeing well assured that wee haue deserued a hundred thousand tymes mo miseries than he sendeth vs. And specially that we may know that he hol­deth vs vp and spareth vs continually, euen by his father­ly goodnesse. To the intent therfore that this may leade vs to glorifie and magnifie him, and to walke in the feare of him, vntill suche time as hauing withdrawen vs quyte from all the troubles and hinderances that hold vs backe as nowe: hee make vs attaine too the knowledge of the things which are to deepe for vs as yet: let vs pray him to guyde vs in suche wise by his holy spirite, as wee may ho­nour his secretes till hee giue vs the full sight of them, & make vs feele by experience, that he hath bene our father & Sauiour, when wee shall haue obeyed him as true chil­dren. That it may please him to graūt this grace not only to vs, but also to all people & Nations of the earth, &c.

The .xxxvij. Sermon, which is the fift vpon the ninth Chapter.

I Haue begonne alreadie to expound this sentence where Iob sayeth that hee hath no reste bicause it is God that pursueth him, by reason whereof hee is the more dismayde in his aduersities. For if wee suffer any trouble at mens handes, wee may find some meanes to resist them. But if wee knowe that God is against vs, ye shall see vs so incombred, as we may well seeke here and there for remedy, but wee shall 40 finde none till God be at one with vs. And bicause it had bene layde to Iobs charge, that he ment to iustifie himself before God, & it had bene tolde him that he should gaine nothing by so doing: he addeth: VVell then, I am wicked, & why then do I trouble my selfe in vayne? Heere Iob pleadeth giltie, howbeit not in suche wise as his freendes had tolde him of, who spake as then in effect as enemies. VVhy so? They intended to haue hild him as a condemned caytife, as a despizer of God, & as a castaway. Howbeit Iob graū ­teth not that, but hee sayeth hee is an offender if it were 50 ment that Gods secrete iudgement shoulde bee entered into, as if hee shoulde say: I haue a fayre pleading of my cace: for when I shall haue iustified my lyfe afore men, yet shall I alwaies be condemned afore God, if hee list to enter into his rigour agaynst mee. For wee must alwayes turne backe againe to this grounde which wee haue spo­ken of heeretofore: that is to wit, that God may well al­low of vs, as of them that shall haue serued & honoured him: and yet notwithstanding, that when hee shall bring vs to his secrete iustice, whiche is the rule of that rightu­ousnesse 60 whiche hee standeth to and accepteth: wee shall be nothing, & all that euer is in vs must needes be vtter­ly defaced. This requireth a larger declaration, for other­wise it will not bee vnderstoode. Truely according to the rule which God hath giuen vs in his law, there is not any mortall wight that can be found rightuous: for where is the perfect loue that is required there? I say wee loue not God with all our hart, and our neighbour as oure selues. Forsomuch then as wee fayle both in loue towards God, & in charitie towards our neighbour: we be condemned by Gods lawe. And heere wee see why S. Paule alledging this text, Cursed is he that persourmeth not all the things that are conteyned in the law: concludeth thervpon, that there is no more any rightuousnesse among men, nor any hope of their saluation, if they rest vpon their own wor­kes. VVhy so? Doth it follow that bicause the transgres­sors of the law, are cursed, therfore all men should be so? Yea verely: for are there any to bee found, whiche haue walked according to Gods law? No: I meane in full per­fection. For if we haue missed in any one poynt we be gil­tie in all: bicause that (as S. Iames sayeth) Hee that hath forbiddē to murther, hath also forbidden to steale. VVhē wee shall haue offended Gods Maiestie, & haue wrought agaynst his rightuousnesse: muste wee not needes come shorte of rightuousnesse? Marke then a speciall poynte: which is, that if God enter intoo account with vs accor­ding too the rule that is conteyned in his lawe: hee shall not finde so muche as one rightuous man in the whole worlde. Yet notwithstanding in the meane whyle there are that walke in the feare of God, howbeit not through their owne nature. For howe fayre shewe soeuer wee [Page 187] make: it is certaine that till God gouerne vs with his spi­rite, all the holinesse that men perceyue in vs, is but hy­pocrisie and vntruth. But if God touche our hartes, and write his lawe within the same: then shall we obey him: howbeit not throughly, nor with such perfect soundnesse as wee may come boldely before God to bee acquit. Ne­uerthelesse there is greate diuersitie betweene the despi­zers of God, and the faythfull. For although the faythfull man haue manye infirmities in him, and cannot walke so right as he fayne would: yet notwithstanding hee hath a 10 desire to serue God, he laboreth in it, & he inforceth him­selfe to it: wheras the faithlesse taketh scorne of all good­nesse, casting God off, and making none account of him, but is giuen to his owne sensualitie. So then wee see, that some may be called rightuous, who deserue not to be ac­cepted so before God. There is no finding of any perfect rightuousnesse here in men, neyther is it to be sayde, that God is beholding to them, and that they may go to lawe with him, or that they haue deserued well at his hand, & that he cannot find any fault in them or in their life. No: 20 but we speake of another rightuousnesse whiche God ac­cepteth of his owne free goodnesse: and wee speake of a rightuousnesse that is but halfe a one: whiche maye bee rightly cōdemned, howbeit it is not condemned, bicause God imputeth not the faults and imperfections that are in his faithfull ones. And Iob doth not here tearme him­selfe a wicked man, after the maner of a lawlesse & awe­lesse person. Ye shall see a whoremōger that shall be giuē to all filthinesse, & mocke at God to the full: ye shall see a cruell man giuen to extortion: yee shall see a blasphe­mer 30 or swearer: & these maner of men are wicked in their conuersation. For their naughtinesse is so farre oute of square, as we ought of good right to hold them accursed. Iob graunteth not himselfe to be such a one: for then had he lyed, as wee shall see heereafter, where hee protesteth himselfe to haue bene the fosterer of the fatherlesse, the succourer of the widowes, the eye of the blinde, and the bearer vp of the feeble & weake. To bee short, hee had in him an angelicall soundnesse, if it bee cōpared with other men. How then, and in what sense doth he cōdemne him­selfe 40 for a wicked man in this sentēce? For he doth it not of hypocrisie▪ As I sayde afore, it is bicause that if he enter into the secrete iustice of God, there he must needes bee cast: and he shall do well to alledge, Lord, it is at thy hāde that I haue receyued this grace of yeelding my self to thy seruice: and although I haue not walked so perfectly as I ought to do: yet notwithstanding it was the marke that I amed at, and I haue applied mine indeuer that way, so as my minde was none other, but too haue giuen my selfe wholly therevnto. True it is that I am blame worthie in 50 many things: howbeit I haue not shrūke away frō thee at any time. Iob might well haue protested al this. But what for that? In the sayd rigorous iustice he must needes haue had his mouth shet. For although men maye well shewe themselues to haue had some desire to do well▪ yet is all that nothing worth. Thus yee see what Iob ment by this sentence. And therfore let vs marke well, that whosoeuer wee shall haue any fayre shew▪ (I meane not before men, but euen before the Angels of heauen) although we haue labored too serue God without dissimulation: yet is not 60 that ynough to iustifie vs. VVhy so? For if we enter into accounte with God, all the rightuousnesse that wee can haue, must needes wash away and come to naught. Sainct Paule speaking of his charge onely, and not of his whole life, sayeth, that he hath not ought whereat his cōscience may repine, or for the which he might bee blamed iustly, and yet notwithstanding that he woulde not iustifie him­selfe. In that place he speaketh but of one thing: namely that hee had preached the Gospell with a good zeale, and yet for all that he confesseth, that he shall not be iustified for it. And why? For God can finde faults ynowe in him, which he himself wist not of. Now if S. Paule speaking of the office of Apostleship, stoode vpon that poynt bicause he knewe well that God coulde condemne him in many things that were vnknowen to himselfe: how shall we do when wee come too the examination of our whole lyfe? How shall we do when God shall enter action against vs; not for some one matter, but for all matters, yea euen for oure woordes and thoughtes, and not alonely for oure woorkes? Neuerthelesse wee muste alwayes come backe too this poynte, namely, that Iob speaketh not alonely of the rigour of the lawe, whiche is vnable too bee borne, and serueth to ouerwhelme vs euery whit of vs: but al­so mounteth yet higher too the sayde iustice whiche is vnknowen vntoo vs. Notwithstanding, when hee ad­deth, VVhy laboure I in vaine? Thereby hee sheweth him­selfe too haue an excessiue passion. Not that hee yeel­deth wholly vntoo it (for it is certayne that hee hath re­sisted it:) but hee speaketh of the affection that was in him after the fleshe. His saying then is, verie well I yeelde my selfe giltie, I confesse I am a sinner, I con­fesse I am wicked: But why take I this payne too no purpose? For God persecutes mee heere: and thoughe I condemne my selfe, yet am I neuer the more eased: Is it meete that God shoulde ouerwhelme mee at the firste blowe? VVhy am I not wiped oute of the worlde? why dooth God take pleasure too holde mee in so long py­ning? Seeyng I acknowledge my selfe woorthie too bee condemned, what woulde hee haue more? Lo howe Iob speaketh heere as a man in a rage. But (as I haue tolde you heeretoofore) although the faithfull doo fight agaynste their temptations: yet mysse they not too bee shaken, and to feele such assaults as they wote not where they bee. And that is the thing whiche Iob confesseth, and verely hee is the more prouoked herevnto▪ by the temp­tations of those that galled him, as though hee had gone about to make his part good against god. And that which he addeth immediatly after, conteyneth a more certayne declaration of it. For hee sayeth, If I washe my selfe in wa­ter, so as I make my selfe throughly cleane, God shall caste mee into the myre, I shall bee plunged in filthinesse, insomuch that mine owne apparell shall defile mee. That is too say, when I shall haue clensed my selfe well, the same cleanenesse of mine whiche at this present beareth a goodly shewe, shall bee but dung and filth asore God. Heere Iob continueth still in his matter, to shewe that when wee haue well ex­amined our lyfe, it shall bee founde that oure fearing of God and our obeying of him proceeded [wholly] of the grace that hee gaue vs, and yet that the same dooyng of ours, is nothing. For we muste alwayes beare in minde, that Gods Maiestie is hydden from vs, and that in the same Maiestie there is a certaine rightfulnesse which we [Page 188] comprehend not. True it is that God hath well giuen vs a paterne and image of rightfulnesse in his lawe, howbeit, that is but according to our capacitie. But it behoueth vs to know, that our reason is so grosse, as it cannot mount so high, as to conceyue perfectly what is in God. So then the verye rightuousnesse whiche is conteyned in Gods lawe, is a rightuousnesse that is bounded within the mea­sure of mans capacitie. VVee doo rightlye call it perfect rightuousnesse, and so may we name it: yea and the Scrip­ture tearmeth it perfect rightuousnesse: how ebeit but in 10 respect of vs, that is too saye in respect of creatures. I meene not in respect of vs as wee bee sinners, and as wee be all cursed in Adam: but in respect of vs as we be Gods creatures: yea and (to take away all difficultie) euen in respect of the Angelles. This rightuousnesse then is such a rightuousnesse, as Angelles and men ought too yeelde vntoo God, by obeying him and pleasing him, yea euen in as much as they bee his creatures. But yet for all this, there is another higher rightuousnesse in God, that is too saye a perfect ryghtuousnesse, wherevntoo wee 20 bee not able too attayne, neyther can wee bee able too come any whitte neere it, vntill wee bee made like vnto him, and haue the function of the glorie that is hid from vs as yet, and which wee see not but as it were in a glasse and darkely. For then shall wee bee a farre other thing, than wee bee now. Thus yee see why Iob telleth vs here, that though hee washe himselfe, yet shall hee bee founde vncleane neuerthelesse. And although he speake here of VVater, and of Snowe: yet notwithstanding, by a resem­blance hee meeneth all the cleannesse that is in men, ac­cording 30 as is sayde, I will washe my handes in innocen­cie. VVhen Dauid spake so, hee had an eye too the Cere­monie of the lawe, forsomuche as it was Gods will that men should make themselues cleane when they came in­to the Temple to pray. And what was the reason? Bicause wee bee sullyed and full of all filte: therfore it behoueth vs to bee made cleane when wee present our selues be­fore God. And howe may that bee done? Can water bee a spirituall washing for our soules? No. Then muste wee take the Ceremonie of the lawe, as a figure of the thing 40 that must be in our selues: that is to wit, that wee muste renounce all lewde affections, and haue a pure and cleane hart: we must renounce all wicked works, and de­dicate all our members to serue God perfectly: and that is the washing wherof Iob speaketh here. To be short, his saying is, that if hee should inforce himself to serue God, yea euen in such wise as hee shoulde become as white as Snow: yet should God finde somwhat worthie of blame in him. And why? Hee will plundge mee (sayth he:) behold heere a straunge maner of speaking, that God shoulde 50 plundge him in the myre. And howe is that? For it is not the propertie of God to put any soyle into vs: we know hee is the fountaine of all holinesse: yea and when wee be full of filthinesse, wee flee too him for helpe too bee purged and made cleane by him. VVherefore is it then that Iob sayeth, that God will plundge him in the myre? His meening is, that God will discouer an vncleannesse in him whiche was not perceyued afore. And howe will hee discouer it? Not onelie after the lawe. True it is that the onelye lawe of God is ynoughe too condemne 60 men, as I haue sayde afore. And heere yee see why the lawe is called the message of death: namely bicause that if we haue no more but the doctrine that is contey­ned in the lawe, wee shall bee vtterly ouer whelmed afore God, and wee shall bee caste away without any remedie. Then if God indite vs but according to the forme of the lawe, he shall discouer filthinesse ynoughe in vs. But Iob steppeth yet further: that is to wit, that although we had the sayde purenesse according to the lawe, that is to say, althoughe wee had perfourmed all that euer God com­maundeth there, which is impossible for men to doo: yet can wee not stande before him. But let vs put the cace, that Iob were as an Angell, and that hee were able to go through to Godwarde according too the rightuousnesse of the lawe: yet shoulde hee alwayes finde himselfe be­hinde hande in respect of the secrete rightfulnesse that is in God. For it is sayde that the verie Angelles are not a­ble too stande afore him, if hee listed to enter into recke­ning with them. Iob therefore in this sentence meeneth, that euen when hee shall bee as pure as pure may bee, (I meene according too the rightuousnesse of the lawe) all shall be but dung and filth when it commeth afore God. And behold heere a lesson which ought to make all flesh to stoupe, when we shall haue weyed well the things that are conteyned therein. True it is that the ordinarie do­ctrine of the holye Scripture is, that when men looke vppon themselues too see whether they haue fulfilled Gods lawe or no: there shall they finde themselues all condemned. Beholde (I say) wherevnto the holy Scri­piure bringeth vs backe. And wherefore? For wee know what pride and hypocrisie are in vs. VVee bee so proude that we will not stoupe to God except we be compelled. Then if oure Lorde presse vs with his secrete rightful­nesse, whereof mention is made heere, what a thing will that bee? But wee play the horses that are broken looce, and wee set vp our hornes too dosse agaynst God as wee see the vnbeleeuers doo, who blaspheme him with full mouthe: and althoughe they bee conuicted, so as theyr owne conscience reprooueth them, and they knowe not what too say for themselues: yet notwithstanding, their mouthe is still open too rayle at God, too grudge against him, and too spite him at theyr pleasure. And therefore it is requisite that God shoulde haue a way to condemne vs peculiar to our nature, to abate the pride and hypocri­sie that are in vs. Heere yee see why God bringeth vs to the lawe, and telleth vs that we be vtterly forlorne: as if hee shoulde saye, well, I see that euerye of you sootheth himselfe, and standeth too muche in his owne conceyte: yee cannot be brought to any reason nor made to submit your selues. I will not sewe agaynste you my selfe, but I gyue you a looking glasse in my lawe, and I woulde haue euery one of you to beholde himselfe there: looke there whether yee be fayre or no. Come wee once to the lawe of God, there euery man sees his owne filthinesse: and whereas earst there was (to our seeming) nothing but life and welfare, and wonderfull stuffe in vs: nowe wee bee starke dead as Sainct Paule speaketh. Yea verely if wee vnderstande Gods lawe as wee ought too doo. For there are many that haue the vayle still before theyr eyes, who beare themselues in hande that they haue serued God well: and so long as the lawe is layde asyde from them, they thinke themselues to haue performed it to the full, [Page 189] and yet they neuer came neere it. Suche folke haue a scarffe before theyr eyes. But if wee consider what Gods lawe is, we shall finde that there is nothing but filthinesse and iniquitie in vs. Yee see then wherfore God toucheth vs after suche a maner. But beholde there is yet a higher meening in this sentence, (according also as Iob speaketh it for the perfecter sorte:) that is to wit, that neuer any righteousnesse of the lawe shall bee able too stande afore God, if hee liste to deale rigorously with vs. And heere a man might caste a doubt, and saye: will God condemne 10 men when they shall haue perfourmed all that hee com­maundeth and appoynteth them? No, the matter is not what God will do, but what hee may do. For surely hee will not do it. Then let it suffize vs, that when wee haue ruled our life well according too Gods lawe, we shall bee accepted for rightuous before him. This is certaine. For it is sayde, hee that dooth these things shall liue in them. The promise is not to deceyue vs with vntruth. But how­soeuer the cace stand, this is alwayes a sure grounde, that when wee shall haue obeyed Gods lawe too the full, and 20 atteyned the sayde purenesse so greate as is required, (whiche is an impossible thing for mortall men to doo:) yet notwithstanding God needeth not too content him­selfe with it, except he list: that is to say, he can finde such a perfectnesse in himselfe, as all that we bring to him, shal bee nothing to it: but yet he doth not so, as I sayde afore. And this is it that Iob mente by saying, that God will plundge him in the myre whē he shall haue washed him­selfe: that is to say, God will finde meanes to shake mee off as a wretched and vnperfite creature: & although I 30 haue giuen my minde to all purenesse, that my life might bee ruled by his lawe and by his ordinance, and that my woorkes might be good and holy: yet notwithstanding, all the sayde purenesse shall bee but filth, if Gods right­fulnesse passe vpon it. And I haue sayde alreadie that this present lesson ought well to astonishe vs. For though we were as pure as the Angelles: yet were wee not able too stande, but by the grace of God, and so farre forth as hee vpholdeth vs as his creatures, withoute vsing his rigour agaynst vs. For if hee listed to handle vs as wee deserue: 40 howe should we do? Now then if God may ouerwhelme we were like the Angels: alas is there any cause why we shoulde auaunce our selues, seeing we drink sinne as a fishe sucketh in water (according as it is sayde in this selfe same booke) seeing we ceasse not to go agaynst the rule that hee hath giuen vs, and seeing wee perceyue, not some one condemnation but a hundred thousand, yea & an infinite number of condemnations before vs? Alas, what shall become of mans pride? Hereby wee see what rage or rather furie hath bin & still is in the Popedome, 50 in alledging their owne merites. For the wretched folke are so puffed vp with pryde, as they weene themselues able to purchase Paradise. And if they do amisse in anye poynt, they haue meanes of theyr owne too recompence God, they haue their satisfactions, and they haue theyr woorkes of ouerplusse or supererogation as they terme them: and all these are payments too discharge thēselues with against God. The deuill muste needes haue be wit­ched men, when they could so beare themselues in hand, that they were able to binde God to them by thir works. 60 And so let vs wey well this doctrine: but by the way let vs represse our affections and hold them shorte, that wee come not to the same poynt that Iob was at. Not that hee rested vpon that poynt (for that had bene a blasphemie:) but hee confesseth himselfe too haue beene tempted, and too haue beene prouoked too say, Go too, if God were a man as I am, that I might bee bolde to answere him, that we might go to lawe togither, and that some body might take vpon him too bee vmper betwixt vs: then woulde I speake freely, and not bee afrayde. If God woulde gyue me leaue to holde plea with him, and suffer a iudge to be set ouer vs both: then coulde I talke boldly against him. Beholde here a right daungerous temptation: And (as I sayde afore) if Iob had concluded therevpon in himselfe: it had beene a cursed blasphemie. Therefore he sheweth that he was tossed with that temptation, howbeit that he withstood it all the while. And it may happen that we also shall bee in such troubles at times. For vnto mans vnder­standing it is a verie straunge thing, that when wee shall haue kept Gods lawe, (that is to say, if it were possible to bee doone) yet wee shall not bee discharged before him. Men haue alwayes some what too replie in this cace: and at least they will lament their state & make their moane, saying: is it possible that God shoulde deale so rygo­rously with vs, as that oure fulfilling of his lawe shoulde bee nothing woorth? Men then haue a cace whiche they themselues shall thinke too bee verie worthie of fauour, and so shall it seeme too bee too the worldewarde. But when wee bee egged after that sort, wee muste holde our selues in awe, & learne to know that Gods rightfulnesse (the which wee cannot comprehende as nowe) is hidden from vs, to the intent we shoulde honor it. For wee haue two wayes to magnifie God. The one is according to the maner of his manifesting of himselfe vntoo vs. Yee see howe God dooth in his lawe shewe himselfe a iudge too condemne vs: and in his Gospell hee sheweth himselfe a father to acquit vs. That is to say, when he commaundeth vs to do the thing that is good and rightuous, and there­withall threatneth vs that if we haue fayled in any thing, wee muste be accursed: when God sheweth himselfe af­ter that maner: wee haue wherefore to glorifie him, and too acknowledge that hee is rightuous howesoeuer the cace stande. For if wee perishe yet haue wee no cause to grudge at it. Agayne, if God call vs too himselfe, offe­ring vs his grace in oure Lorde Iesus Christ, and shewing that hee desireth nothing but to be at one with vs: ye see yet a greater cause too glorifie him in his rightuousnesse, forasmuche as hee hath pulled vs oute of hell, and rea­ched vs his hande. Yee see then by this, howe wee muste glorifie God in double wise, when hee vttereth him­selfe vntoo vs by his woorde. As muche is too be sayde of his woorke. VVhen God beareth with vs by hys mercie, let vs vnderstand that he coulde thunder downe vpon vs, and that it is of his speciall fauour that hee doth it not. Againe when he chastizeth vs for our offences, of purpose to drawe vs to repentance: see yee not howe he ministreth as many causes too sing his prayses vnto him? Yes verelye. And so inasmuche as God sheweth him­selfe too bee both good, and rightuous, and wyse, as well by his woorde as by his workes: wee haue wherefore to glorifie him. But haue wee done so? wee must mount yet higher: that is to wit, we muste glorifie God though hee [Page] hide himselfe from vs, and shewe not himselfe too vs, neyther by his rightuousnesse, nor by his goodnesse, nor by anye other thing whiche mighte cause vs too saye that the sayde glory were due vnto him. As for example. VVhen the scripture speaketh too vs of his election, that hee choozeth whome hee lyketh, and casteth awaye the residue: and that hee disposeth of mankinde at his owne pleasure: and likewise when he scourgeth the good, and seaueth them oppressed, and wee see that all things are confounded in this worlde: in these caces God hydeth 10 himselfe, that is to say, he sheweth not himselfe to vsafter such a fashion, as our reason may be able to take holde of his rightfulnesse, goodnesse, power, and wisedome, and yet must we yeeld him his due glorie. Thus yee see what we haue to marke vpon this streyne. And in so doing we may well correct and beate backe the temptation wher­of Iob speaketh here. Hee sayeth, Let God go to law with mee, & giue me leaue to plead against him: and I will do it boldely. Alas, and how shall wee bee able to bring oure matters to passe? As I haue touched afore, Iob ment too 20 expresse here, that he was tempted to repine against God in that wise: but hee resisted that incounter. And euen so must we do. How is that? Bicause that (as I haue sayde al­readie) although God shoulde giue vs the sayde libertie of pleading against him: yet should wee be confounded: but Iob did yll remember that: and that was bicause his mind was bewrapped in such anguish as he wist not what hee sayd. Now if so perfect a man as he, (who is set forth to vs as a mirrour of pacience) was so incumbred: what will become of vs? So much more then behooueth it vs 30 to marke well what is sayde here: that is to witte, that if God vtter himselfe to vs, we must glorifie him for so do­ing: and if he hide himselfe, wee muste reuerence his se­cretes, whiche are incomprehensible to vs: and so muste euery way haue our mouth shut, and not say, If I might reason the matter, I should preuayle in the cace. But wee shall somtimes see in the scripture, how God sayth, Come on, let vs pleade togither, according as it is sayde in the Prophet Esay: Beholde, I am contented that there bee a iudge betwixt vs, to see whither of our caces is beste. To 40 what ende sayeth God so? It is to stoppe the mouthes of wicked folke, who were full of rancour agaynste him, and thought themselues to haue gotten the gole, if men had allowed them. Yea (sayeth the Lorde) to the ende yee al­ledge that I vse a tyrannicall power agaynst you, and that yee bee oppressed withoute cause or reason: Come on your wayes, I am contented to be mustered in the ranke among men, and to bee taken as a creature: I will forgo mine owne right, and the souereine dominion and maie­stie that are in mee. I am contented that for this present 50 cace, ye shall haue no regard to none of all that geere: & yet for all this, yee shall bee condemned neuerthelesse. Ye see how God is well contented to enter into account with vs: but when he speaketh so, it is agaynste the despi­zers which spite him, and are vtterly rebellious agaynste him. And as for those, he shall finde ynough in them too condemne them. Among which sort dooth Iob put him­selfe? Among them that haue bin desirous to serue God, and haue walked vnder the obedience of his lawe? Yea verely: howbeit hee deceyueth himselfe very much. For 60 there is no man so perfect in whome God findeth not muche faultinesse, euen by the selfe same rule that he gy­ueth vs in his law. But by the way we haue another poynt to marke: which is, that Iob sheweth vs, howe the sinnes which hee had committed, were not the cause that God handleth him so roughly: & this is a true poynt. For Iob was not so grosse headed, but hee knewe well ynough hee should be found faulty before God, if his life were exami­ned by the lawe. Iob might know that well ynough. True it is that in his greefe he was caryed away, and became as good as blinde: but howsoeuer the world went, yet knew he well, that God shall euermore find giltinesse in all mē. VVhy then doth he say that he will speake boldely? Hee turneth his talke too those that had accused him, and this present discourse is rather agaynst the men, than agaynst the matter. If Iob had spoken without an aduersarie: he would haue sayde, Alas, I confesse my selfe indetted vnto God: and although it were possible that I might be quite and clere out of his dette according to the law: that is to say, although I were able to discharge my duty to the ful: yet should I bee fayne to make my recourse to his meere goodnesse. Lo how Iob woulde haue spoken. But foras­muche as it is layde too his charge, that hee was so pu­nished for his offences sake, as if hee had beene a dispy­zer of God: hee sayeth, no, no: I durste bee bolde too pleade in that respect. And in saying I durste bee bolde to pleade, it is true (as I haue sayde) that he was caried away by his pafsions: howbeit forasmuche as he hath an eye to his aduersarie parties, hee meeneth none otherwise than wee haue declared alreadie. Thus much for the meening of this streyne. Now let vs consider howe wee may pro­fite oure selues by it. I haue tolde you heeretofore, that when wee haue done all that euer God commandeth vs, (whiche is impossible for man too doo:) yet is the cace suche, as hee can still finde some meane or other too condemne vs, yea and yet shall hee himselfe continue rightuous all the while. VVhat haue wee then too doo, but onelye too humble oure selues? And furthermore lette vs learne to knowe, that God vseth a double good­nesse towardes vs, when hee both giueth vs his lawe, and also plucketh vs out of the damnation wherinto the same casteth vs. Yee see (I saye) one poynte of Gods good­nesse when hee speaketh so familiarlie vntoo men as too say: Go too, I owe you nothing, and you bee indetted and bounde vnto mee as much as you are woorth: I can deale with you as I thinke good, and yet in the meane while it shall not be for you to say vnto me pay vs: for in asmuch as yee bee mine, it is good reason that all that e­uer you haue should bee dedicated to mee. Neuerthelesse I will beare with you so farre as too bee contented, that if you fulfill my lawe, I will giue you euerlasting life in rewarde, notwithstanding that I mighte requite it at youre hande with oute recompence. Seeing then that God speaketh thus in his lawe: do yee not see his greate goodnesse alreadie? For this rightuousnesse whiche hee requireth at our handes, is such as it is to bee required of pure creatures, suche as the Angelles of heauen are. For there is no respect to bee had too oure owne nature as it is nowe sinfull and corrupted: wee muste alwayes beare that well in minde. But seeing that God hath spoken so: wee shoulde all of vs bee confounded and damned, were it not that hee goeth on further, and setteth his mercie [Page 19] before vs. Otherewise wee shoulde all abyde accursed, notwithstanding that wee had perfourmed all the things that are conteyned in his lawe. Howbeeit, forasmuche as oure good God holdeth vs vp, notwithstanding that we haue bothe the wayes doone amisse: that is the thing whiche draweth vs out of the curse of the lawe. So then let vs remember, that God dooth well giue vs cause too come vntoo him: not to pleade with him, nor too iustifie our case: (for all mouthes must bee stopped:) but too ac­knowledge our selues by all meanes indetted vnto him. 10 And verely euen our owne mother wit [...]e doth vs to vn­derstande, that we must needes bee condemned: yea and thoughe hee speake not one worde, yet is it ynough that wee haue the sayde iudgement ingrauen within vs, so as there is not any of vs that cannot or at leastwise ought not to bee his owne iudge, if our owne hypocrisie letted vs not to know it: for our owne conscience must spyte of our teeth reproue vs: Lo heere a speciall poynt. And fur­thermore, in steade of vmpers to heare our matter de­bated: let vs seeke to Iesus Christ that he may be our vm­per too take vp the matter. Let vs not desire too haue a 20 iudge to lay hande both vpon him and vs: but let vs be­seech him, that there may be some meanes of attonemēt betwene vs and his Maiestie. Ye see how God is estraun­ged and separated from vs: and what is the cause of it? Our sinnes, sayeth the Prophete Esay. For God dwel­leth in vs by his power. Howe haue wee our beeing, our moouing, and our lyfe? Howe haue wee any continuance at all, but by reason that his power is spred out throughe all things? And yet for all that wee ceasse not to bee sepa­rated 30 from him through our sinnes and iniquities. VVhat must wee doo then? VVhat remayneth more? That Iesus Christ put himselfe betwixte vs: Iesus Christe muste bee fayne too bee oure daysman, not too passe in iudgement vppon the Maiestie of God, nor too sette God at the barre with vs: but to bee the meane to reconcile vs vnto God, and to draw vs after him as our heade, to knit vs in such wife vnto God, as wee may be all one in him, as the Scripture speaketh. And herevpon let vs learne to hum­ble our selues and say▪ Lord we come vnto thee, not too pleade, nor to presume vpon any thing that is in vs or in our owne persons: but bicause thou art fauourable to vs, and bicause thou art willing too receyue vs for thy sonne Iesus Christes sake. That is the thing whereof we vaunte our selues. Not that wee must not continue confounded as in respect of our selues: but that forasmuch as it plea­seth thee to make vs feele thine infinite goodnesse which thou hast set forth in thine onely sonne our Lorde Iesus Christ, whome thou gauest too death for our sakes: wee will not nowe doubt but thou wilt receyue vs, notwith­standing that wee bee too vnworthie of it.

But no we let vs fall downe before the Maiestie of our good God, with acknowledgemente of the innumerable sinnes which we ceasse not to commit dayly against him beseeching him that forasmuche as wee bee full of filthi­nesse and infection, it may please him to purge vs, and to rid vs from all our spttes, and specially too correct this hypocrisie of ours where vnto we bee much giuen, to the ende that we misliking the faults and offences which we haue committed heeretofore, may desire nothing somuch as too returne vnto him with true repentance, assuring oure selues that we shall not fayle too get pardon at his hande, at leastwise so well come too him in true sound­nesse of hearte, praying him moreouer too gouerne vs in suche wise by his holy spirite: that although wee bee full of many infirmities, and bee so manye wayes defiled: yet it may please him to receyue vs, and not to vse rigour and extremity towardes vs. That it may please him to graunt this grace, not onely to vs, but also to all people and na­tions of the earth, &c.

The .xxxviij. Sermon, which is the first vpon the tenth Chapter.

THe things that are spoken here by Iob, may well bee spoken by euery of vs so 50 farrefoorth as they bee good and holy prayers made vnto God, and as he will allowe them. And first of all, if wee bee pressed with anguish, wee may well say that we shall get no good by aduaūcing ourselues against God in going to lawe with him. Secondly, we may desire him too make vs feele oure sinnes. For the cheefe con­demnation that hee shall pronounce vpon vs, shall boote no whit to oure saluation, except wee bee touched to be ouerthrowne in our selues. For a man muste become his 60 owne iudge and condemne himselfe, if he will bee quit at Gods hande. Also we may well marke all the shewes that are added immediatly, that is to witte, that it is no reason that God shoulde giue the wicked shorte occasion too like of theyr blasphemies and lewde dealings: and that on the othersyde, hee is no earthlye creature that hee shoulde bee desyrous too reuenge himselfe: and finally that wee bee the woorke of his handes. Lastly [we may well saye] that hee neede not too put men too the racke too boulte oute their misdeedes, for all is knowne vn­too him. So then wee may well vse the woordes that are reported heere, in good sorte. But wee see howe Iob vt­tereth his passions where with hee was caryed away: not that hee resisted them not (as I haue declared asore:) [Page 192] and yet for all that it is not to be gathered but that in the meane while hee was cōbred with them a the first brunt. And he confesseth here, that he was in suche bitternesse, that although he should gayne nothing by it, yet could he not but strengthen himselfe in his complayntes, or rather giue them theyr full scope. For the Hebrew woorde that is put there, signifieth bothe to leaue or let looce, and also to fortifie or strengthen. Therefore let vs marke well that Iob speaketh heere as a man ouerfull of passions. Neuer­thelesse hee knoweth what the nature of God is, and re­streyneth 10 himselfe, neither laboureth he to make his own cace good by accusing God. But contrariwise he confes­seth that hee is amazed, and as it were out of his witte, as men say. And therfore he resorteth to praying vnto God, that (before hee condemne him) hee shoulde shewe him wherefore hee goeth to law with him, and that before he bring him downe to that poynt, he should make him per­ceyue the reason why hee indureth it. And now let vs go through with these matters from woorde to woorde. He sayeth, My soule is cut off in my life. The Hebrew worde si­gnifieth 20 oftentimes to mislyke, as if he should say, my soule is wearie of my life, or I am lothe to liue any longer. But the truer meening is to say, My soule is cut off in my life. And why so? For although he were alyue: yet notwith­standing hee confesseth that his state was such as he was euen as good as deade. Behold (sayeth he) my lyfe is no lyfe. For I lyue in death. And thus yee see that his mee­ning was so. And hereby hee confesseth himselfe to be as it were past hope: yea verely as in respect of Gods hand­ling of him. Hee had still a hope in God: howbeeit, too 30 truste therevnto, it behoued him to go out of his owne person. And this is a poynt whiche wee ought to marke throughlye. For if wee looke but vppon oure presente state, what can wee doo that wee shoulde not bee vt­terlie ouerthrowen by it? And for proofe heereof, al­thoughe a man bee at his ease, yet hath hee no conti­nuance too beare oute the inconueniences of this lyfe: and if hee looke vppon his owne frayltie, hee is besee­ged with a hundred deathes, and hee hath but a sha­dowe of lyfe. But speciallie when God scourgeth vs, 40 and sheweth himselfe as oure aduersarie, so as it shoulde seeme hee will thunder vpon vs, so as on the one side we consider oure sinnes, and on the other syde haue an eye too this so perfect and highe rightuousnesse whiche is in God: it is certayne that wee cannot conceyue any hope of saluation in oure selues. Notwithstanding, they that suffer themselues too bee ouercome by suche temp­tations, doo well shewe themselues to bee ouerdull, that is too say, that they haue not any suche feeling of Gods iudgement as they ought too haue. For whosoeuer is 50 touched rightlye and to the quicke, shall feele himselfe as it were in hell when hee bethinketh him of his sinnes, and speciallye if God summon him before his seate, and make him feele howe gyltie hee is. It is not for nought then that I tolde you that Iob confesseth himselfe too bee as it were paste hope, yea verely as in respect of him­selfe. Neuerthelater, so it is that hee tasted Gods mer­cie and fatherlye loue wherevntoo hee alwayes had his recourse. That was the thing whereby hee was sustey­ned, and ouercame so greate a temptation. And it is for 60 vs also to do the like. For after wee haue considered oure sinnes and bee sory for them: wee must herken too this sweete and amyable voyce, whereby God calleth vs too himselfe, for he promiseth not saluation and life too the Angels onely, and to such as are able to shew themselues rightuous: for if it were so, there were not that man i [...] the worlde which should not bee shet out from lyfe and saluation. But God declareth that he will be fauorable to sinners, which are vtterly cast downe in themselues, so as they know not where to become. Yee see then howe it is not in our selues, but out of our selues that we must seke comfort whē we haue sorowed at the sight of our sinnes. And when wee feele such troubles as we see nothing but hell open before vs to swallow vs vp: then must wee lift vp our eyes aloft, too looke vpon the inestimable good­nesse of our God, whereby hee is willing to call vs to sal­uation, notwithstanding that wee bee as good as damned alreadie. Thus ye see what we haue to note vpon the first place. Now wheras Iob sayeth, that seeing it is so, Hee will take leaue to talke against himselfe or vpon himselfe: therin he declareth that he meeneth to bewray the passions wher­with he was turmoyled, whiche of themselues were euill and damnable. Neuerthelesse Iob intended too lay them foorth, to the end men might know that he was oppres­sed with heauinesse, yea euen with such heauinesse as hee saw no remedie, but was fayne to make his moane so, be­ing a frayle man. But the holye Ghost had yet a further foresight. For he ment that Iob should bee a Prophet and teacher vnto vs, to giue vs warning what oure affections be. For it behoueth men to know themselues, and to be warned of their infirmities, that they may take heede too themselues & brydle thēselues, for somuche as if they let themselues at liberty, they shall keepe neither meane nor measure. Lo howe wee ought too applie this lesson too oure instruction. Neuerthelesse it behoueth vs to marke well this speeche where Iob sayeth that hee will take li­bertie to make complayntes agaynste himselfe. As if hee shoulde saye, I knowe I shall gayne nothing by standing in contention with God. Yee see then that the Preface whiche he vseth, importeth a very profitable lesson. For men are of opinion that they shall discharge themselues well ynoughe, if they maye frette and grudge agaynste God. And heere yee see wherein the wicked comforte themselues: For beholde, it wyll seeme too them that they are well eased of theyr burthen, when they haue spewed out some blasphemies and vttered theyr impati­ence: and yet for all that, it booteth them nothing at all, they make theyr cace muche woorse than it was. If wee haue any thing that ouerlodeth vs, well, if wee can caste it too the grounde, wee bee vnburthened: it is true: but If I haue a greate burthen vpon my shoulders or betwixt myne armes, and I woulde caste it vpon myne heade, and make a greate striuing to doo it: that were the nexte waye too breake my necke. And what haue I gayned by that? Euen so is it with vs, when wee will pleade with God: it is all one as if wee woulde hoyse vp a burthen vpon our heade, and it muste needes fall vpon it for any thing that wee can doo, for whiche waye soeuer wee flee it shall lyghte vppon vs. VVee see then that men doo nought but destroye themselues when they vomite and spewe vp theyr murmurings and blasphemies after that fashion agaynst God. And thus yee perceyue why I sayde [Page 193] that this lesson is greatly for oure profite. True it is that God woulde haue vs vse this homelinesse of vnburthe­ning our selues intoo his lappe. But the manner of pro­ceeding therein is verye diuerse, as it is sayde in the Psalmes, and in many other places of the holy scripture: the manner is, that wee shoulde consider that God will prouide for all, and that forasmuch as it is his office too gouerne the world, he can well remedie all our needes, and will giue vs releefe when we be ouerfore oppressed. Lo howe wee may lay all our cares and greefes in Gods 10 lap, and he will take charge of them, whereby we shall be eased of them, yea, if wee come to him with prayer and supplication. If we haue any heauinesse or greefe that nip­peth vs, [let vs say,] well Lorde, it is in thee to succoure thy faithfull seruants when they pyne in payne. I come hither not knowing what shall become of me, if thou pitie me not. Now therefore when wee shall haue requested God after that sort, and he shall haue yeelded vs recorde that he hath not bene deafe to our desires, but that we are sure he hath heard them: that is a good discharge: for God 20 commeth still before vs, and receyueth our burthē which we deliuer vnto him. But as for those that harden them­selues in their pryde, and are puffed vp with it and caried away by impaciencie: what do they? They bend them­selues agaynst God, as if a man would shoote an arrow at heauen: and the same must needes fall backe vppon their owne heade: or as if a man shoulde cast vp a stone, and the same should light vpon his owne pate also. Ther­fore when we make our complayntes, let vs be well ad­uised that the same be done with all lowlinesse, yea, and 30 that we rest wholly vppon Gods prouidence, grounding our selues vppon the goodnesse and fatherly loue whych he hath shewed vs, and going vntoo him with prayer and supplication. If we do so: then shall we be vnburthened and God will prouide for all. But if we thinke to amende our cace by grudging and by casting foorth some bitter talke, it is certayne that thereby we shall bring our selues in worse plight than wee were afore. Yee see then what we haue to consider vpon this text, where Iob confesseth that if he giue his excessiue passions head, the same must 40 needes rebounde backe vppon himselfe or against hym­selfe. But in the meane season hee declareth, that hys intent was not to lift vp himselfe against God, but to acknowledge that all the complayntes that hee shoulde make, came of the greefe that hee indured by his ad­uersitie. Therefore let vs acknowledge our faultes: but yet when we haue acknowledged them, wee muste also seeke the remedie of them. Do wee perceyue that oure fleshe is vnable too beare the afflictions which God sen­deth vs? Let vs runne vntoo him that hath the spirit of 50 strength, yea not for himselfe, but to deale it abrode to suche as haue neede of it. Nowe when men knowe their infirmities: what haue they too doo? Behold God telleth them that hee is able too helpe them, and streng­then them. Seeing then that wee are warned so of oure diseases: why go wee not to the Phisition? But what? It seemeth too moste men that it is a sufficient discharge for them too say, it is true that I haue sinned, but I am a man of fleshe and bloude, I am neyther of yron nor steele, if any misfortune happen vnto me, I must needes 60 feele it. All this is true. But in the meane while wher­too serue all the warninges that are giuen vs in the holy scripture? Serue they not both too shewe that when God warneth vs of our sinnes hee would haue vs to bee sorie for them, and that euerie of vs should hate himselfe seeing himselfe to bee such a one? Againe, wherto serue the promises also which hee addeth, but too make vs too come streyte vntoo him, praying him to performe them in vs, and that wee may not doubt, but that he is readye too succour vs whensoeuer hee seeth vs dryuen too ne­cessitie? Yee see then that the thing which we haue too doo, is not onely to acknowledge our faultes, but also to come vnto God that he may amende them by his good­nesse and by the grace of his holy spirite. And Iob sayth, that hee will crie vnto God, saying: Condemne mee not, but shew mee wherefore thou pleadest. Heere Iob speaketh still as a man troubled in his wittes. For he is very loth that God should proceede with him by the sayde secrete and hidden rightfulnesse whereof I treated yesterday: but he woulde haue God to examine him after his ordi­narie manner. I sayde afore, that God hath giuen vs a sure rule in his lawe: and that if we be intreated according to our offences, we beholde Gods rightuousnesse which is set foorth there, and our inditement is giuen vs and layd afore vs in writing, insomuch that we see there the Arti­cles that are proued against vs, yea and so well proued, as they suffize to cast vs. Therfore when men are scourged at Gods hande for their sinnes: then see they in the law, not onely their sentence of condemnation, but also all their whole inditement. There the matters are so layde foorth from poynt to poynt, as they be fayne to cast their heades intoo their bosomes. Howbeit forsomuch as God scourgeth not Iob after the ordinarie manner, but had graunted Satan leaue too trouble him: Therefore Iob sayth, Condemne me not till thou hast first commenced thyne action against me. And this is sayde, bycause Gods secret iustice is very straunge for vs to knowe: for our wits can­not attaine therevnto. And why so? For we are alwayes desirous to knowe the reason why God worketh so: we would haue him accountable to vs. And whē God scour­geth vs, and letteth vs not know wherfore: therevpon we are amazed, and we are angrie at it. How so? Is not God rightuous? Then must not all that he doth needes be ru­led by reason and vprightnesse? Yes, but I see it not to be so, but rather the flat contrary. See how men are puffed vp to pleade against God, They make discourses within themselues, yea euen discourses of hartburning and su­mishnesse. Thus yee see what Iob seeketh in this sen­tence. But yet for all that, God was able to shewe hym playnly, yea say I, and to make him perceyue that how rightuous so euer he had bene, it was good reason that he should bee chastized for his sinnes. And wherfore doth he then make such protestation? for hee seemeth to beare men in hand that his case is good, if God would chastize him by the rule of the law. No no: But he rather hath re­spect to the purpose of God: which is that he should con­fesse himself vnfaynedly to be a sinner, and that although God had good reason to punish him so greeuously: yet notwithstanding hee did not punish for his sinnes sake. And for proofe thereof, he saw many wicked folke in the world, who were spared whylest he was punished: and as for his owne part, he had always indeuered to serue God [Page 194] to the vttermost of his power. VVherefore then was hee so scourged, but bycause God had some other speciall cō ­sideration? ye see then what Iob pretendeth heere: that is to witte, to obteyne that God should handle him after an ordinarie manner, too the ende to make him perceyue his sinnes. And heerewithall we haue to apply thys present lesson to our owne instruction, and it will stād vs in great stead. The applying of it is, to pray God to shew vs wher­fore he entreth processe against vs, and why he calleth vs to iudgement. For without that, al the chastizements that 10 we can endure are to no purpose: according as we see that the greater part of the world doo harden them selues a­gainst God. VVee see how Gods scourges do beate both great and small: and in deede, euery man crieth, Alas that the wretched world is no better now adayes: but in the meane season where is the repentance? what auaile al these chastizements? It semeth that men haue cōspired to with­stand God, and to beate backe his blowes: insomuch that if God giue them neuer so great strokes with a hammer, we see their harts are as stythes: and so farre off are they 20 frō softning, that they rather harden at it. VVherof com­meth this, but bycause we want the wisdome and discre­tion to know, why God pleadeth against vs? So then it is a very profitable petition for vs when we desire God that he should not simply condemne vs, but rather make vs to vnderstand wherein we be guiltie, and enlighten vs by his holy spirit, that we may enter into the examining of oure owne consciences, and when we haue well considered our sinnes, we may mourne for them, and not haue any other intent than to returne vnto him, and to yeeld our selues 30 confounded in them, that he may haue pitie vpon vs. Lo heere a speciall poynt. And besides this, there is yet ano­ther second request: which is, that Gods punishing of vs may not bee to oppresse vs vtterly: but that he wil deale with vs after such a sort, as wee may haue leysure to be­thinke vs of our sinnes. And this present request differeth from the other. VVhy so? If God shoulde come with so great and headie violēce at the first brunt, as we might be vtterly dismaid at it: what wold become of vs? VVe shuld not haue the stomacke to acknowledge, Alas, God is my 40 iudge, and yet he neuer ceasseth to be my father still. But as a miserable offender that is condemned, is as it were dulled when he is drawen to the gallowes, and is like as a blocke of wood vnable to receiue comfort though it be offered him: euen so ye see that we are in the same taking, when God doth by the sayd horrible extremitie begin to shew himselfe against vs. For [out of hand] we conceiue e­ternall death, whiche is so combersome to vs, as it ouer­whelmeth vs with suche darknesse, that wee haue not so much as one little sparke of good comfort to come vnto 50 him. VVe before possessed with such a fearfulnesse, as we haue not the witte to saye, alas my God, yet giue thou space of repentance to thy silly poore creature which pre­senteth himselfe before thee. Therefore wee haue greate neede to returne vnto god after the example of Iob, pray­ing him to indite vs before he condemne vs: that is to say, to deale so mildly with vs as we may haue respite too be­thinke our selues. And heere ye see why Ieremy likewise sayth, Lord chastize thou me, howbeit with measure. For he sayth welynough, that if God listed to deale rigorously 60 with vs, we should be vtterly ouerwhelmed, we were past recouerie. Therefore he beseecheth God to chastize hym with measure: that is to say, that the chastizement may be tempered and moderated in such wise, as hee may reade and quietly examin his faults, to be sorie for them: and that therevpon he may also take hart to returne vntoo God in hope of forgiuenesse at his hand. Ye see then how it behoueth vs to do: and it is more than necessarie for vs to doo it. For we see how Gods scourges are continually sent abrode through the whole world: and the cause of the mischeefe is the same whiche I haue shewed already: that is to witte, bycause men cōsider not why God scour­geth them and beateth them after that fashion. Agayne we see men are besotted with such a presumptuousnesse, yea and with such a foolish rage: as they thinke themselues al­wayes able to iustifie themselues before God. Then see­ing that this pride is so deepely rooted in our nature: we ought to be so much the more prouoked to make the said petition which I haue spoken of: that is to witte, that God should shew vs wherefore he sueth against vs: that is too say, that hee should make vs to feele our sinnes in suche manner, as we might be driuen willingly to confesse our selues guiltie, and afterward bee taught to returne vntoo him. But yet for all this, whensoeuer it shall please God to shew men wherefore hee pleadeth against them, there is not that man which hath not his enditement throughly framed already (no not euen the rightuousest man vppon the earth) I say euen according to the rule of the lawe, so as God needeth not to bring vs to his high iustice which is incomprehensible to vs: but only that we looke vppon our owne life on the one side, and on the otherside con­sidering what Gods law requireth, comparing our works with the rule that God hath lent vs: and then shall we bee driuen to vtter confusion. VVherefore is it then, that mē presume so much both vpon their works, and vpon theyr vertues, and vpon their merites▪ It is bycause they neuer knew what Gods iustice is. For whereof commeth thys hypocrisie in the popedome, that men shall preache free will, merits, and satisfactions, and set vp their bristles in suche wise, and beare themselues in hande that they may come perking before God, yea and preace thither lyke shamelesse strumpets. They be full of filth and vnclean­nesse, and yet notwithstanding they preache theyr owne merites: and they beare themselues in hand, that when they haue done amisse, they can well quit themselues a­gaine by satisfactions. And whereof commeth such pride, but bycause they were neuer rightly cited before the sayd iudgement seate to feele how guiltie they be? Therefore lette vs marke well, that when wee desire God to shewe vs wherefore hee pleadeth against vs▪ the iustifying and quitting of our selues must not bee the marke that wee must shoote at: but rather we must yeeld ourselues giltie that we may be receyued to mercie. For behold the onely remedie which is left vs, is to desire God to pitie vs, by­cause that wee for our part can bring nothing to him but our owne confusion. Thus ye see what we haue to marke in this streine. But by the way Iob addeth, Is it good for thee to do me wrong, and to cast away the worke of thy handes, and to make the determination of the wicked to shine? Or [is it a pleasure to thee] to be priuie or of coūsell with the wic­ked? Heere Iob speaketh of the nature of God, euen to the intēt to obtayn his request. As I haue touched heretofore, [Page 195] God suffereth vs to vse suche manner of speeche as this, when we come vnto him: that is to witte, [hee giueth vs leaue] to speake familiarly: neuerthelesse, this muste bee done with all lowlinesse. For when God is so freendlie as to abace him selfe too the intent wee should not alledge that we be set too farre off from him: it is not too giue vs boldnesse to ouershoote ourselues so as we should come scornefully to him and disdayne him. No: but it is too the end that our sorrow should not ouerwhelme vs in suche sort as we should not be able to take breath, and bee out 10 of all hope that God wil regard vs. Thus ye see the meane that wee haue to find some easement when it shall seeme that wee are vtterly vndone as in respect of our selues: which is, that we ceasse not for all that, to lay open oure harts so familiarly vntoo God, and to make our moane vnto him as a little child gets him to his father, seeing he giueth vs leane so to do. Ye see then how the faith of gods childrē may be well stablished, not in pride and ouerwee­ning, but in true lowlinesse: And now let vs come to that which Iob sayeth: Shalt thou gayne any thing by doing mee 20 wrong? or by casting away the worke of thy hands? Goddes righteousnesse is tried by this, that he is not like men who are led by affection. VVhereof commeth it that men do wrong, or harme, or some other anoyance by guile or malice to their neighboure? It is bycause it profiteth them selues. VVherefore is it that a iudge is bribed? VVherfore will hee oppresse good men, and support wicked men? VVill he be led by credite or fauoure? It is bycause it see­meth to be for his profit, or to win the good will of some person, or else to auēge him self. But none of these things 30 can fasten vpon God. VVe see then that his righteous­nesse is proued on the one parte. For when God scour­geth men, doth hee bend him selfe against his enemies? No▪ hee addresseth him selfe to his creatures: for we are the worke of his hands, he hath created and fashioned vs. VVil he then destroy that which he hath made? No: And therefore it behoueth vs to conclude, that God cannot vse eyther wrong or crueltie towardes vs. He cannot vse any wrong: verely bycause he requireth not any thing at mens hands, but that which is due to him. And they are 40 conuicted thereof. For although they be malicious and stubborne: Yet haue they alwayes some respect vnto him. True it is that some are so ouerbold in naughtinesse, and giue themselues so wholly vnto it: as they thinke not at all vpon God. Notwithstanding, (as I haue said) euen na­ture imprinteth alwayes this vnderstanding in men, that if they know it not to be for their commoditie and pro­fite to do extorcion and wrong to their neighbours, they will not do it. Then if men being euill of themselues, do no euill but to their owne profite: can God who is the 50 fountayne of all goodnesse, and the rule of all righte, bee moued too do vs harme and to punishe vs wrongfullye, without hauing any profite by it? So then wee see heere one proofe of Gods righteousnesse. Agayne it is manifest that he can vse no crueltie against vs: we are his worke­manship inasmuch as he hath fashioned vs. It is certayne therefore, that forsomuch as we be his workmanship, he will not destroy vs without cause. VVe see that when a workman hath made a peece of worke, he wold haue the fame to be preserued still. But God hath put vs into thys 60 world: and we be as it were the record of his power, righ­teousnesse, goodnesse, and wisdome. VVill hee then de­stroy vs without cause? It is doctrine greatly for our be­hoofe, if so be that we be able to applye it well to our in­struction. Yea: for Satan will tempt vs at all assayes, to be offended with God, as who should say he vsed ouergreat rigoure towardes vs as if hee were vnrighteous. But we must haue the stay too say, how now wretched creature? against whome bendest thou thy selfe? imaginest thou that thy God doth thee wrong? is it possible for hym to do any? thou art full of sinne, thou art full of malice, craf­tinesse, and deceit: and yet notwithstanding thou hast an eye to thine owne profite whē thou dost any man harme. If thou anoy or impeach any man, it is too further thy selfe by another mans losse and hindrance. And can thy God gayne any thing by thee? VVilt thou make him co­partner of thine vnrighteousnesse and sinne? Then if we can consider thus farre: it is certayne that we shall be hor­ribly afrayde to treate after that sort of Gods righteous­nesse, or by any meanes to bring it in question. Further­more if we consider our selues and say, how now? God hath set thee in this world, and he hath spred out his gra­ciouse gifts and the great treasures of his goodnesse vp­pon thee, whiche if thou marke in thy body, thou shalte haue matter ynough to rauish thee into wondering: Must thou not needes bee very vnsensible, yea and possessed with the diuell, when thou shalt charge thy God with a­ny crueltie, who hath shewed him selfe so gentle and lo­uing towards thee? Yee see then howe wee must practize this lesson, that we may haue skill to profite ourselues by it. But the saying that is added is yet more to be practized For there is nothing more rife with vs, than to be out of pacience when wee see the wicked and the despizers of God to be in their ruffe, as though they had the world at will: and to make their triumphes in skorning of God and of the Gospell, and of vs that professe it. As how? God afflicteth his Church: and by and by ye see the wic­ked are in such triumph as they thinke they haue wonne the goale, and it seemeth that God fauoreth them. After­ward ther commeth some trouble, things go cleane back­ward, and whereas we ought to be confirmed more and more, that the number of the faithfull shall increase, and whereas we ought to be strēgthned in faith & in al good­nesse: we see that many whiche made pretence to beleeue the Gospel, slip their heads out of the coller, and become muche more wicked and outrageous than the open ene­mies. VVe see other things also whereof there is no hope at all that they shall amēd to the better, and this is it that greeueth vs. And how is it (say we) that God suffereth this geere? It seemeth that he is minded to aduaunce the wicked heere, and that hee is willing too open theyr mouthes that they may spew out their blasphemies a­gainst hym: It seemeth that he is altogither agaynste vs, and that it is a pleasure to him too haue vs vexed and made a laughingstocke to all men. And wil God so cleere the deuises of the wicked. VVill hee take their part? will he bee a partner of their corruption and filthinesse? Lo what geere may runne in oure heads. So much the more therefore behoueth it vs to be fenced against such temp­tations, according as Iob setteth downe both twayne of them in thys sentence. For on the one side hee con­fesseth that it came thus to hys imagination. How now? [Page 196] it seemeth that God taketh the wicked mennes part, and that he hath made a compact with them too giue them so much the more boldnesse. Iob then confesseth, that thys temptation came in his head, howbeit that he withstoode it. I or he confesseth it to be impossible that God shoulde not be vtterly against euill, bycause he naturally hateth it: otherwise he should be fayne to denye himselfe. So then forsomuch as God is the iudge of the worlde: hee muste needes hate all vnrightuousnesse. VVherefore let vs as­sure our selues, that he will neuer cleere the intent of the 10 wicked, that is to say, he will neuer shewe himselfe to al­low it. VVhat will he do then? He will exercise our paci­ence in the meane while? Therefore let vs be armed a­gainst all stumblingblocks. VVhen wee see the wicked, the enemies of the truth take occasion to skoffe at God, and at vs, by reason that things are so confounded in the world: Let vs say, well, yet is not God on their side for all this, for in the end they must be confoūded in their pride: But it behoueth vs to looke further. Behold now is the tyme of darknesse, as our Lorde Iesus Christ termeth it, 20 when the ciuell hath such a libertie to do mischeefe, that the wicked haue the reynes of the bridle looce in theyr necke. He sayeth it is the kingdome or reigne of dark­nesse when things are confounded as it were in the dark. But God wil chace away the darknesse, and gyue vs light at length, according as we haue most certayne promis of it. Then let vs tary, and be quiet, and conclude that it is impossible that God shoulde fauour the deuises of the wicked, howsoeuer hee seeme to dissemble the matter in the meane while towards vs. And therefore we must bee 30 pacient to the end. For in time conuenient he will shewe vs that wee haue not bene deceyued in wayting his ley­sure. Lo what we haue too note concerning this text. Now as touching that which Iob addeth: that is to wit, whither God haue such eyes as man hath, or else whither his tyme bee as the tyme of a mortall man: it is too shewe that God needeth not to make long inquests against vs: as if hee should say, Lord, thou knowest all things, yea and they were present with thee before the creation of the worlde. Therefore thou needest not to vse the ordinarie course 40 of earthly iudges, who make long processes whyle they hold offenders vpon the racke. For they do so bycause of their ignorance: but thou haste no neede too do it. So then wherefore handlest thou me so rigorously? Iob spea­keth very well of Gods nature, but hee concludeth very ill. For he bewrayeth his excessiue passion as I sayd afore. But the cheefe point is that we should consider how too apply this lesson to our owne vse. VVhereas Iob desyreth to be eased bycause God hath not the eyes of a mortall man. Let vs vnderstand that when God scourgeth vs, he 50 doeth it not too boult out the certaintie of aught that is vnknowen or concealed from him: but to make vs to vn­derstād it. VVhy doth god suffer vs to pine away by pro­cesse of time, seing he can make cleane riddance of vs a [...] the first blowe. He doth it to the end we should bethinke our selues the better. And heere Iob is contrary to hym­selfe. VVherein we see that mennes passions are so di­uers, that oftentimes they speake against themselues. Euē as we see the waues of the sea do breake one another with their violence: euen so do our passions which are contra­ry and repugnant one against another in vs. VVe see it not awhit. But if we would shore vp our eyes, we shoulde find there is suche contrariousnesse in our selues, as wee speake one while one thing, and another while another. And behold what happened vnto Iob. He sayd euen now, condemne me not, but shewe me wherefore thou sewest me. VVell, God ment to shew him why, but he on his side knew it not. Howbeit he sayeth that hee is pressed ouer­fore: not that hee had not pacience continually (as I haue sayd) but the same was not so perfect as were requisite. So then whensoeuer and as oft as we shal happen to be smit­ten by Gods hand, and that as soone as we be scaped out of one wo, wee enter into another, so as wee continue in lingering paine, and see no end of our miseries, but when we thinke to plucke the one foote out of the myre, the other sinketh further in: Let vs aknowledge that God af­flicteth vs, not bycause hee taketh any pleasure, profit or aduauntage by it, but bycause it is his will to draw vs too him by that meane. And so let the same make vs to thinke those afflictions sweete and amiable; seeing wee perceyue them to tend to our saluation and welfare. In any wise let vs not be out of hart, when he scourgeth vs diuers ways. And when he hath giuen vs one stripe, if he turne agayne and strike vs twyce or thrice more: Let vs say, well Lord, seing it pleaseth thee to hold vs as it were vpon the racke, suffer vs not to be rooted in naughtinesse as we shoulde grind our teethe against thee though we be conuicted of our sinnes: but make vs to come with right meekenesse to sue for thy mercie, that we may find thee fauorable & pi­tifull towards vs. Behold (I say) how we ought to do. And bycause we haue none accesse to God but by our Lorde Iesus Christ: let vs repayre vnto him, praying him to put vs in such redinesse, as we may be receyued at his hande. And although we must be fayne to indure many troubles and miseries during this present life: yet if we beare them paciently, let vs not doubt but all shall turne to our wel­fare, and serue vs in sted of salues and mediciues.

And now let vs present our selues before the maiestie of our good god, in aknowledging the innumerable faults where of we be giltie in his sight: praying him that after he hath made vs to perceiue them, he will also withdrawe vs from thē, and so gouerne vs by his holy spirit, as we may fight in such wise against the temptations of our flesh and of the world, that when we haue ouercome them we may come to the triumph of glory which is prepared for vs in heauen. And so let vs all say, Almghtie God, &c.

The .xxxix. Sermon, which is the second vpon the tenth Chapter.

IOb going forwarde with that whyche was declared yesterday, telleth God heere that hee needeth not to make in­quisition after the manner of earthly iudges. VVhy so? Thou knowest (saith he) that I can do no euill, and that no man can deliuer me from thy band. If men haue an offender in warde, they will be afrayd least he should do worse than hee had done afore, if he escape, and specially they laboure to re­uenge 20 themselues of that which is past. And that is the cause why men are fayne to kill those in whome there is no hope of amendment afterwarde. But Iob sayeth that it is not so with God. VVherefore? Thou knowest (sayeth he) that I can do no euill, and thou knowest that although thou deliuer me from this punishmente, I am alwayes subiect to thee, whensoeuer it pleaseth thee thou canst bring me agayne too this wretched plight wherein I am now. Seeing it is so: what should prouoke thee to put mee to so many torments? As I haue sayd already, all these re­quests 30 may well be made vnto God, so it be with al low­linesse, that we stand not in contention as though wee wold blame him for handling vs to rigorously or else al­ledge some reason in our owne behalfe to iustifie oure cace withall. VVhen we come not after that manner, but with a settled purpose and mind to say, Alas Lord, as in respect of thy selfe I know thou proceedest not after the maner of men: for what should leade thee to do so? Thou knowest what I am, thou knowest what is in my hearte: againe it is in thine owne power to bridle me: though I 40 were the wickeddest caitif in the world, yet coulde I not escape: what shall I gayne then by striuing against thee? For who am I? I am but dust, I am a poore mortall crea­ture. (Lo heere a speciall poynt.) And moreouer, if thou do but blowe vpon me, I shall be right nought at al. Lord I know therefore and conclude, that thou art not led by fleshly affection when thou scourgest. VVhat remayneth then? Make me to feele thy goodnesse. VVhen we bee well assured of Gods rightfulnesse, and therewithal haue this full purpose to incline our selues to stedfast trust in 50 him: Let vs not imagin that he heareth vs not, or that he will not shewe vs mercie. Thus ye see how wee may vse Iobs talke. And after he hath sayd so he addeth: Thy hands haue made me, they haue fashioned me wholly round aboute, and yet for all that wilt thou destroy me? Heere he retur­neth to that which was declared yesterday. For this mat­ter hath bin touched afore, and nowe he confirmeth it new againe, and not without cause. For it is a matter that ought to comfort vs greatly, that if God vse rigoure to­wards vs, he doth it not of any crueltie. VVhy so? for he 60 hath a regard of his owne worke and of the thing that he made. Therefore as oft as God striketh vs, wee must al­wayes thinke thus: VVel then, I made not my selfe, God lifteth not him selfe vp against a straunge thing, I am the worke of his owne hands. And sith it is so, it becommeth me to say that hee hath good reason to deale thus with me. For he is not cruell: it is certaine that he acknowled­geth his owne worke. God doth (as a man might say) loke vpon him selfe, and behold him selfe in men as it were in a glasse: and it is not without cause that he looked vpon all that he made and found it good. But man is his prin­cipall worke, and the excellentest of all his creatures. It was hys will to vtter that thing in him, which he had put but in small portions both in heauen and in earth, and all liuing wights: in somuch that man is termed as the little worlde, wherein we see so many wonderfull things, as a man must needes be astonied at them. Sith it is so: wee must alwayes beleeue, that God beholding hys owne woorkmanship in vs, will be moued and inclined to doo vs good and to mainteyne vs. For we know what is attri­buted to him in the holy scripture: namely, that hee pre­serueth that which he hath made, and bringeth the thyng to perfection which he hath once begonne. Then seeing the cace is so that hee hath vsed so singular fauoure to­wards vs: there is no doubt but he will continue the same to the end. Now we see that this matter (that is too say, this our considering that God made vs) ought and can stand vs in great stead, if wee applye it to good vse. And heere yee see also why Iob maketh a larger discourse of it. In this verse he saith, Lord, wilt thou deuoure me, (for so signifieth the hebrew word which we translate wilte thou destroy me) seeing thou hast fashioned me wholly round about? Hee meeneth that there is no fault at all too bee found. For one may well make a goodly peece of worke, but it shall not be so perfectly polished alike throughout; there will be some part of it wherein he hath not vsed the like cunning. If a man make a peece of fayre tapistrie, ther shall be no more but the outside of it bewtifull to the eye, that which is out of sight shal be altogither il fauored. But as for man, we see hee is polished through out from top to toe, so as ther is one orderly workmanship in him tho­roughout, (yea according to the order of nature) and ther is no exception to be taken in him euen to the tippes of his nayles. Iob therfore ment to expresse here the infinite wisdome of God which vttereth it selfe in the shape of man: as if he had sayde, Lord, wilt thou destroy so excel­lent a work wherein a man may see thy wisdome, thy po­wer, and inestimable goodnesse to thy glory? VVilt thou take pleasure so, in defacing thine owne glory which ap­peereth and shineth in men? Now we see what his mee­ning is: howbeit hee addeth that which I haue touched: [Page 198] that is to witte, That God hath made him as clay, and shall bring him to dust agayne. As if he should say, Lord, were thy workmanship taken out of me, what should remaine? for my beginning is of the mire of the earth. True it is that there is none but Adam that God made from out of the earth. But heereby yesee from whence we haue our firste beginning. VVe must all of vs come backe thither. VVhē we bethinke vs from whence men are come, and whereof they be made, that is to wit of the earth: let vs assure our­selues that the same is verified vpon vs al in general. Now 10 seing that God hath made vs of the earth: let him take a­way that which he hath put to vs, (that is too say, let hym withdraw his power, wisdome, and goodnesse whiche hee hath shed out vppon vs:) and wee must needes retourne from whence wee came. The cace then standing as it doth, will God destroy vs? were it not as much as to de­face his owne glory? Yes, if he did it without reason why. For when he destroyeth the wicked and vnrighteouse, it is bycause that (as much as they could) they haue blotted out the image that was printed in their nature. And in 20 deede Moyses declareth that God was sorie when he saw that men were corrupted after that fashion. Behold (sayth he) God repented that euer he made man. Not that there is any chaungeablenesse in God to repent him of his do­ing: for he had well foreseene al things before the world was made. But Moyses sheweth there, that God misli­keth men when they bee so peruerted and turned away from the soundnesse and rightuousnesse whiche hee had put into them. Heereby then we see that God doeth al­wayes acknowledge his workmanship in men: howbeit 30 that therewithall hee doeth alwayes vtterly mislike of their sinne, the which proceedeth not of him, nor cābe fa­thered vpon him. And after this Iob addeth: Hast not thou powred me out like milke? Heere hee speaketh of mannes begetting, whiche is a wonderfull thing whereat all oure wittes are confounded. For to say, that of mannes seede there shoulde ingender a liuing wight, a wight so polished as there shoulde appeere suche an orderly disposition in him, as might rauish mens mynds and make them astoni­shed at it: ought not God to be magnified therein? what 40 difference is there betweene the originall of a man and the making of a cheeze? For wee see, that of milke, after it is set togither and curded, folke make cheeze. But who can say that a liuing creature, a creature that beareth the image of God in it, a creature that is so well framed, shall proceede of that which is the groundworke in the beget­ting of men? Forsomuch then as there seemeth to bee no likelyhode that a man should bee formed out of mannes [...]eede: so much the more is it too be seene that Gods in­tent is to be glorified therein. Therefore let vs bee as it 50 were rauished to say. Lord what a workman art thou, that men should be compacted after such manner of dung and filthinesse, and yet notwithstanding become so excellent a thing? For when wee looke vppon a man, wee muste needes be abasshed whither we will or no. And whereof commeth that? Of a shamefull thing and suche a one as men are loth to speake of. Ye see then that God hath so abaced vs in our begetting, as hee will haue his power, ryghtuousnesse and wisdome the better knowne thereby. Lo what Iob hath vttered heere. And for the same cause 60 he addeth, Lord thou hast clothed me with flesh and skin. Now, do these things proceede of mannes seede? It is nothyng but infection and filthinesse, and yet notwithstanding be­hold how skin, behold how flesh, beholde how sinewes [come thereof,] whych are things whereat all the world may be amazed. Seeyng then that God hath packed so many miracles togither in one body, and sheweth vs there so faire and liuely an image of his maiestie: haue not wee cause to say, Lord, heere are things that farre passe all our witte and reason? But after that Iob hath spoken of mans begetting, he addeth: well then, Thou hast giuen mee life and grace, and thy visitation hath preserued my Soule. Heere­in he sheweth how God thought it not ynough too haue fashioned him in his mothers womb and too haue gyuen him so excellent a shape. But besides this (sayeth he) thou hast giuen me life and grace. By thys word lyfe, he meeneth the liuelinesse and power that is in the Soule. For the bo­dy of it selfe hath no mouing: it is but a dead thing. Thou therefore ô Lord hast quickened me: that is too saye▪ the shape of my body is not the cheefe thing that ought to be magnified in thy worke. True it is that euen in that, a mā may see thy woonderfull power and wisdome. But the Soule is yet more, that passeth. And heerewithall, the Soule hath not the common life, suche as is in the brute beasts, whose soule hath power to feele and mouse, to eate and drinke, and to go and come: not only these outwards senses are in man, but also there is reason, and vnderstan­ding in him, and there is truth in him. For we see what a number of things the mind that is in man doeth compre­hend. Lo why Iob matcheth the word life with the worde Grace: meening thereby that the brute beasts are not part­takers of the life that is in men, but that there is in men a dignitie farre greater and of much more value. And suc­cessiuely he declareth that God is the continuer thereof. Thy visitation (sayeth he) [or thy looking to it] hath pre­serued my soule. For when God hath set vs in good state: yet can we not continue vnlesse he haue his hand alwayes reached out ouer vs. VVhat is too be done then, that wee may continue in the state wherein we be once stablished? God must be faine to breath his power intoo vs without ceassing, and be continually at hand with vs. Thus ye see why Iob vseth thys woord visitation [or looking to:] as if he should say, Lord, were it not that thou lookest vpon mee with a fatherly eye: it is certayne that I shoulde be vndoone euery minute of an houre. But thou lookest to mee continually, thou knowest my needes, and thou prouidest for them. Lo how I am preserued and mayn­teyned. And in the end hee addeth: Although these things be hidden in thee, and thou keepest them in thyne owne minde: yet know I well that it is so with thee. As if Iob should say, Lord I knowe these things are so hygh, as I cannot reach them at all: but yet notwithstanding, needes must I haue some ame of them: I knowe it is so with thee: that is too say, I haue not so perfect a knowledge as were requisite: but yet neuerthelesse, I knowe it is so. I haue some taste of it on my part: whiche suffizeth to make me conclude, that thou haste layde foorthe so greate treasures of thy wisdome, goodnesse, and power in mee: as it is impos­sible for mee to value and esteeme them as they deserue. But now I see how thou handlest mee. For I am vn­happie, thou haste shet mee heere in prizon, and I shall neuer be able to get out. And why so? I looke vppon the [Page 199] trouble wherein thou haste set me: and bycause I see not the end of it, behold I am so abashed, that although I were rightuouse, yet durst I not looke vp too excuze my selfe before thee. I am vtterly barred of all [plea▪] like as when a iudge will not admit any allegations, but barreth the partie of his plea, then must the partie needs be condem­ned, notwithstanding all his replications. Euen so is it with mee, sayeth Iob. For I see that although I perceyue not my selfe to be faultie: yet notwithstanding thou hast punished me greeuously as now. But this is spoken in re­spect 10 of the excessiue hartgreefe whereof we haue trea­ted: and yet neuerthelesse he acknowledgeth therewithal, that if he should come to the sayd rightfulnesse of God which is incomprehensible vnto vs: there he woulde not thinke it straunge to be handled so. True it is that hee could not conceyue that thing in his owne natural vnder­standing: and yet neuerthelesse when he shall haue consi­dered all things well: hee must needes resist the sayde temptation. Yee see then in effect what is touched here. And now wee haue to consider and beare in minde, what 20 Iob declareth heere concerning the creation of men, and concerning Gods grace whereby they be mainteyned in their state. Then marke it for a speciall poynt when hee sayeth, That God hath created vs as of Clay, and that we must [...]e brought to dust agayne, when he shall haue withdrawen his grace which he had spred out vpon vs, and this muste teach vs lowelinesse. For wee see how men set muche by themselues, and euery one of vs could find in his hart to be aduanced aboue the cloudes. VVhy so? he that knowes him selfe well, setteth little by himselfe. But men through 30 desyre to purchace estimation, do shet their eyes, and for­get themselues, and passe not to consider what they bee, nor what their state is. It is a wonder that we should loue so well to beguile ourselues: and yet we do so neuerthe­lesse. So muche the more must wee marke this lesson, which bringeth vs backe to that point which wee woulde not come at by our good will▪ that is to witte to knowing that God tooke vs out of myre and dirt. Behold what we be. Let men go vaunt themselues, and say they haue some worthinesse and vertue in them: yet must they be faine in 40 the end to knowe that it is but dirt and myre. And wil not this serue to make vs itoupe? we must returne too the same state againe. Not that God will leaue vs there, for we hope for the resurrection: but I speake as now of that which is in our owne nature. I say that all that euer is woorthy too bee made account of in our body, is but as a building of mud. If we haue any liuelinesse in vs as nowe: soothly it is but as the greennesse of grasse, as the Prophet Esay sayeth. VVe florish awhyle: but our florishing fadeth out of hand. So then, if we looke but to the order of na­ture: 50 death dispatcheth all that euer is of any worthinesse in men, in so much that all returneth into myre, and dirt, and earth. Sith the cace standeth so: let vs learne to re­cord this lesson▪ oftentymes, that we may shrinke in our hornes, and not be puffed vp with vayne ouerweening as most men are, but take our selues too bee beholden vnto God for all that wee haue, and hold it of hym, and doo him homage for it, without lifting of ourselues vp against him. For wee should bewray too villanouse an vnthank­fulnesse in vs, if we should take vpon vs the honour that 60 belongs to God, or vsurp the things wherein we haue no part at all. So then let vs be fully resolued of this: namely too know from whence we came, and whither wee must returne. The thing is meetly common of it selfe: howbeit forasmuch as we practize it so slightly: therefore the holy scripture speaketh often of it. Furthermore on our parte, also, let vs learne to consider Gods infinite goodnesse to­wards vs, better than we haue done, bycause we be so de­fyled. For if we looke vpon the metall where of men are made, and vpon the shape that is giuē them, and compare the one with the other: the same will giue the greater glosse too that whiche God hath put in them. If God had made vs of the substance of the Sunne, or of the Starres: or if he had made some heauenly substance to take men out of: truly wee might haue cause to say that our begin­ning was honorable and thereby the grace of God should also be somewhat disgraced: but when mē bethinke them of dirt & myre, who will regard that? Behold a thing that importeth reproche: men will scarse vouchsafe too cast their eye vpon myre. If wee haue any dirt hanging about vs, yea euen vpon the hem of our garment, wee be defy­led: if we haue it on our hands, we cannot abide that: but if we haue it on our face, that mislikes vs worst of all. And yet what are we? we are all wholly of clay. VVe haue not so much as one rag of our garment, or heele of our hoze, or peece of our shoesoles, but it is clay: wee are nothing else but dirt and myre both within and without. And yet notwithstanding, when we come to the considering of the wonderfull woorkmanship which God hath put intoo vs (as I haue sayd already) therein we haue occasion too ac­knowledge Gods goodnesse, power▪ and wisdome so much the better and cleerelyer. Ye see then that whē men behold from whence they came, they ought to cast down their heads, and vtterly to abace themselues. And againe considering who they be, and to what state and degree of honoure God hath aduaunced them: they ought to be ra­uished vntoo wondering, and to magnifying of God, ac­knowledging themselues so muche the more bounde too him, for that he hauing taken them out of so base and de­spyzed a kind of matter, hath notwithstanding put intoo them his so preciouse, hygh, and noble grace, that of force (euen spyte of their teethe) they muste needes confesse. Behold here how God vttereth himselfe to the full. And so, as oft as we think vpon our selues, let these two things come to our remembraunce, namely the matter where of we be made, that the same may rid vs of all pride and be­reeue vs of all loftinesse: and also the woorkmanship that god hath put into vs, to the end we may the better know, how much we be beholden and indetted to him: and lette euery of vs crye, Alas Lord, wee bee not able to compre­hend the hundredth part of the benefits which thou be­stowest vpon vs. Thus ye see what we haue to remember for the first place. And herevpon it behoueth vs also too consider what Iob addeth here, when he sayeth▪ Thou hast poured me out like milke, thou hast fashioned me like a cheese in setting me togither, and thou hast clothed me with skinne and bones. Truely his phraze of speeche seemeth somewhat straunge at the first blush. And how so? Had the holy ghost no fitter things to say? had he no better kind of speech to expresse what the begetting of men is? These are thinges that seeme not answerable nor agreeable to the maiestie of God. But it is not for nought that Iob speaketh so. [Page 200] For (as I haue sayde heeretofore) men must be abased be they neuer so loth, or else they would alwayes be so puf­fed vp with pryde, as they could neuer come to this cō ­sideration (whiche notwithstanding is needefull) too thinke, what is it that God hath put intoo vs? and what would become of vs if he should withdraw his grace, and quite separate himselfe from vs: Men will neuer come so farre, but by force. And therefore it behoueth vs too bee brought to this myre and dirt, that are spoken of heere. True it is that they which are suttle, (that is to say, which 10 weene themselues to be wise in their owne brayne) wyll take exceptions heere, that this manner of speech (too their seeming) is not such as they would haue wished it. For if ye aske the philosophers they wil speake after ano­ther fashion. But God knew what could edifie vs best. For the matter standeth not vppon disputing of suttle schole­poynts, nor vpon making of vs philosophers: but vppon lerning how much we be bound vnto God, and vpon the exercysing of our selues in the two pointes that I haue touched: which are, that on the one side wee should bee 20 ashamed of our selues, and of all that is our owne, and be abasshed by beholding what our owne nature is: And that on the other side we should bee rauished with the know­ledge of Gods goodnesse and grace, in making vs suche as wee bee, and of so goodly and excellent a woorkman­ship. This (I say) is the thing wherevnto it behoueth vs to apply our indeuer: and not to be curious in inquiring by peecemeale for the causes, reasons and meanes that are in the begetting of men. For why? can our wit attayne too them? Verely when the philosophers disputed of these 30 things, they sayd that Gods working in the begetting of men must needes be extraordinarie. For there is no appa­rant reason how he should take so perfect and excellent a worke as mans body is, out of a thing that is so bace of it selfe. And although the philosophers say well, that if a mā will haue any thing in nature, it must begin of corruptiō: yet notwithstanding ye see it is a fayre beginning, & that is cleane contrary to mannes reason. It is true. But it was Gods will to shewe them, that euen the wisest of them shal be graueled, when they come to the beholding of his 40 works. Neuerthelesse God graunteth to the philosophers in the meane while, too vewe and consider many things, which shal not be vnderstood of the common people and the vnlearned sort: but Gods meening here, is not to call vs to such a schoole. VVhat then? he ment to shewe the things that is auaylable for our saluation: which is, that we shuld first know what we our selues are, and of what met­tal we be made: and secondly, that in respect of the work­manship that is in vs, wee shoulde behold the shape that God hath giuen vs to glorifie him withall, to the end that 50 none of vs, nother great nor small, learned nor ignorant and simple, should haue any excuse at all. For if God had treated of things ouercunningly: the great clearks would haue surmised that they had atteyned too suche know­ledge by their owne study, or by reason of their greate discretion aboue other men. But God setteth downe things heere in such a sense, as there needeth no descan­ting vppon them afterward, nor any such great speculati­on, as the vnlearned myght say, I neuer went to schoole. There needeth no greate learning nor skill too vnder­stand 60 what is sayde heere. Yee see then that the greate clearks shall be the more blame worthy, if they perceyue not the things which the ignorantest persons ought too knowe. And they also which haue not gone to schole, shal haue no excuse to cloke themselues withall, bycause the things that God setteth downe here ought to be knowne to vs all. Thus ye see how we ought to inure ourselues to the speech whiche the holy Ghoste vseth heere by the mouth of Iob, when he sayeth, that God hath clothed man with skin and flesh, and knit him togither with bones and si­newes. For it serueth to expresse better, what hath bene sayd afore: that is to wit, what difference there is betwene the seede of man, and that which we see in mannes body. Ye see the seede is but filth and corruption and ye see the flesh is liuely: ye see there is skin, there are sinewes, there are bones. Let vs consider a little what manner of work­manship there is in mens skinnes. The very heathen were forced to say, that suche as knew not that there is a soue­raine Godhead, might be conuicted thereof euen by one only nayle of a man without going any further. Ye see our nayles are as it were superfluouse in our bodies: and yet notwithstanding, if wee looke well vppon our nayles, we shall see a wonderfull workmanship in them. For they serue to arme the fingers, that they may be put to worke, and hold whatsoeuer is necessary by bowing of the fin­gers. Therefore it is certayne that a mannes nayle which is but a superfluitie, is a lookingglasse of Gods proui­dence to vs, so as in the same wee may perceyue, that he hath wrought in suche wise in vs, as it is vnpossible for vs to knowe the hundredth part of the woorkmanship that hee hath put in vs. Ye see then what is vttered here: namelye that there is greate oddes betweene the seede whereof men are begotten, and the things that are to be seene in mannes body. But yet the cheefe thing is the Soule. And that is the cause why hee sayeth, Thou haste clothed mee. For hereby Iob meeneth, that the cheefe part of men consisteth not in the shape that is seene with our eye, but in that which dwelleth within it. For what im­porteth this manner of speeche, and what is ment by say­ing, Thou haste clothed mee? It must needes be some guest that is lodged in our bodie. And who is this guest? It is the Soule. VVee see then that the cheefe part of men is the Soule which God hath put into them. There is so excellent woorkmanship in the body: as wee must needs be astonied at it: and what is to be thought then of that which surmounteth it, and is farre higher, and of muche greater woorthinesse? Beholde the degrees whiche wee haue too remember. So then although this manner of speeche (as whereby God meant too teache the veriest idiots) bee rude and grosse: yet notwithstanding we see things still in them which are able to moue vs throughly to set our whole mynd vppon them, though we were the sharpestwitted and finestheaded in the worlde. But yet Iob expresseth further what the excellencie and woorthi­nesse of the Soule is, when he sayeth, Thou haste giuen mee life and grace, and thy visitation hath preserued my Soule. VVhen hee sayeth, thou haste gyuen mee life: he shew­eth that the body were nothing (no though it haue so goodly and wonderfull woorkmanship in it) if it had not the liuelinesse that is shed into it. Forsomuch then as God hath quickened vs: therin he hath vttered his great goodnesse, and we ought to glorifie him the more there­in, [Page 201] and to acknowledge ourselues bound vnto him beyond all measure. True it is that wee haue muche more in vs than common life: and if there were no more but that same mouing, it were much of it selfe. Let vs behold the brute beastes. It is a great matter to say, beholde a beaste shall come of seede, that is too saye of corruption: and al­though it haue not that which is in man (I meane euen as touching the bodie) yet hathe God put this mouingnesse into it. VVee see that in the nourishment of beastes when they haue eaten grasse, the same turneth into bloud, into 10 milke, and into fleshe, and afterward when the beastes bee killed, they feede vs likewise. VVhen we behold all these things, euen that verie Beastlife (as a man may terme it) beare witnesse of Gods most excellent power and wise­dome. But there is much more in men than life. And that is the cause why Iob sayeth expresly, that God had giuen him life and grace. For heereby he doth vs to wit, that the life of men is matched with vnderstanding and reason. And therefore it is saide in the first chapter of Saint Iohn, That life was the lighte of men. VVhen Iohn declareth 20 that all thinges are quickened by the worde of God, and that the sayde externall wisedome whiche is in God is the welspring of life and power: hee sheweth that men haue not onely life, so as they can eate and drinke: but (sayeth hee) there is also a light shining in them. By this worde light, hee meeneth that the image of God is imprinted in vs, bycause wee haue vnderstanding and reason, bycause wee discerne betweene good and euill, and bycause men are borne to haue some order and common societie amōg themselues, so as euerie man hath a conscience of his own 30 too tell him what is euill and what is good. Yee see then howe God hath graunted men a prerogatiue, whiche is, not onely that hee hath giuen them life: but also inlight­ned their myndes, in such wise as they iudge and discerne, yea and take holde of eternall life. Then if wee consider well what is in men: it is certeine that wee shall wonder. But there is nothing whereat we shall be more astonied, than at the reason which God hath put into vs. For ye see that if a man heare of things that he neuer sawe, hee con­ceiueth them in his mynd. VVhen men looke aforehand 40 vnto thinges that are to come, and compare them wyth things past, they commit all of it vnto memorie. And a­gaine when anye thing is read or reported to them, they also iudge of it. Thus see you how God hath indued men with a grace that can not bee valewed sufficiently. And therefore let vs learne too consider well what God hath giuen vs, and we shall haue cause ynough to glorifie him, yea and wee shall not neede to passe out of our selues for it. And heere also yee see why Saint Paule in that goodly Sermon which hee made in the Citie of Athens sayth that 50 men neede not to go farre to learne to knowe God. For sayth hee) it is in him that we haue our being, life, and mo­uing. And if wee be blinde, let vs but fall to groping and grope with our handes as a poore blinde man doth in the darke. For although he see nothing at all: yet he gropeth about him, and thereafter taketh his way. Therefore if wee bee blinde (sayth Saint Paule) yet may wee grope out Gods workes, in as much as he hath giuen vs wit and rea­son: so that wee bee vtterly vnexcusable if wee make not this grace auailable, where of mention is made heere. And 60 in conclusion wee must also marke well howe Iob sayeth heere, It is thy visstation ô Lord, that hath preserued my Soule. Hitherto hee hath spoken of that whiche wee may see in our creation or begetting. VVhen any of vs is begotten: then doth the myre shewe it self: that is to say, we be full of infection and filthinesse. And therewithall appeereth also the sayde workmanship which God hath put into it, both in respecte of body and soule. But what for that? If God preserued vs not, wee should needes perishe euerie minute of an houre, as it is sayde in the Psalme: Lorde when thou sendest forth thy Spirit all things are renewed: and when thou withdrawest it, all thinges goe to wrecke and decay. God then must bee sayne to mainteine vs, too looke vnto vs, and to bee alwayes at hande with vs: or o­therwyse we be vtterly vndoone. Beholde heere a poynt that is well worth the weying: namely this visitation of Gods in looking to our soules. And the soules are spoken of precisely by name. VVhy so? If he had sayde, Lord thy visitation preserueth my body: my bodye shall not goe to the graue at the first brunt, and why so? euen bicause thou mainteinest it by thy power: if there had beene no more but that sayd, it had bene muche: but it is farre more with­out comparison when Iob speaketh of the Soule. And why? For it seemeth vnto vs, that our soule hath of it self the power to quicken our body, and to giue it liuelynesse. And this is partly true. But it behoueth vs to vnderstand moreouer, that our soules are not immortall of their own power, nother is the life of them inclosed in themselues, as though it had his roote there. VVhere is their life thē? In God. So farre forth then as God, putteth any drop or sparke of life into mennes soules: so farre forth haue they liuelynesse in them, and not otherwise. Thus yee see what wee haue to marke vpon this streyne. And specially let vs hearken what the holie Ghoste meant to expresse by this worde visitation: which is that God mainteineth vs continually, and looketh to vs to preserue vs, or else we should goe to wrecke. The Philosophers can well say, that God hathe created and fashyoned vs, and that wee haue our beeing of him: but therewithall they are of o­pinion that after God hath set vs in our race, euery man guydeth and gouerneth himselfe. Lo howe they deface the goodnesse and power of God: and vntoo the same loudnesse are all men inclyned. So muche the more then standeth it vs in hande, to marke well this word visitation: which importeth as much to saye, as when God hath put vs into this worlde, hee letteth vs not alone there, as if he should say, walke yee euery one as ye can: but he abideth with vs continually, and hath his hande alwayes stretched out to breathe his power into vs, to the intent we should not miscarie. Therefore seeing wee can not continue, ex­cept he haue his eye alwayes vpon vs to visite vs and loke to vs: wee muste learne to rule our life in such wyse, as if we were euermore in his presence. And for as much as the same assureth vs of Gods infinite goodnesse whiche hee sheweth towardes vs: let it make vs to walke in the feare of him, to magnifie him, and to yeelde him his due praise.

And nowe let vs cast our selues downe before the face of our good God, with acknowledgement of our faultes: praying him too make vs perceiue them better, that wee may be sorie for them, and be so greeued, as wee alwayes seeke the remedie of them, which is, his reforming of thē by his holie spirite, that like as he hath created vs mortall [Page 202] men, so he will make vs members of our Lord Iesus Christ that we may be repayred after his image, and that he loke not at that which hee hathe put into vs by nature, but at that which hee hath put into vs by his grace, whiche sur­mounteth all, specially seeing he hath voutsaued to make vs new creatures to inherite his heauenly kingdome. And [further let vs beseech him] not onely too continue the good that he hath begonne in vs, but also to increase the same till it bee come to full perfection, and in the meane time beare with our infirmities, that although we be guil­tie before him, yet he will not condemne vs with rigoure, but recciue vs as his childrē, accordingly as he hath vout­saued to adopte vs in the name and by the meane of oure Lorde Iesus Christ. That it may please him, &c.

The .xl. Sermon, which is the third vpon the tenth Chapter.

YEsterday we sawe how God pre­serueth vs in the state wherin he 20 hathe set vs: and that it is not y­nough for him too haue created vs at the first, nor to haue giuen vs liuelinesse: but that hee must be fayne to continue it also. Now if this be to be acknowledged in respecte of this present life: much more reason is it that God should bee praysed for renew­ing vs by his infinite goodnesse, for repayring his image in vs, and for leading vs as it were by the hande, vntill 30 such time as we haue finished our course. For it behoueth him to worke with a greater power in that behalfe, than in the order of nature. Therefore let vs learne to magni­fie Gods gracio us giftes in such wise as we perceiue them to be. And further let vs marke well, that if Iob hauing felt that God had bestowed so many benefites vpon him ceassed not to be so greeued, as he was fayne to bewraye his excessiue passions: the same may muche more befall vs, when wee shall not haue mynded Gods goodnesse as becommeth vs, and the gracious giftes which he dealeth 40 out to vs dayly. For (as I haue declared heretofore,) the true remedie to assuage all our miseries, is to feele howe bountifull God is vnto vs, and what riches of his good­nesse he poureth out vpon vs. If we know this throughly, it is ynough to remedie all temptations, in such sort as we may be able to take courage to call vpon him, euen when wee shall bee as it were in hell. And well did Iob knowe these things, howe bee it that this affliction was so great and terrible, as it ouermastered him. Therefore let vs be­thinke ourselues well, and let vs marke that God will pu­nish 50 vs for our vnthankfulnesse, if we make not accoūt of the benefits which he dayly bestoweth vpon vs. And there shall neede no great tribulation to ouerthrow vs: but we shall bee dispatched out of hande as soone as we feele any little aduersitie. And for proofe here of, let vs come too that which Iob addeth. If I haue sinned (sayth hee) thou wilt imprison me, and thou wilt not let me goe vnpunished. As if he should saye, Lorde, thou holdest mee as it were vpon the [...]acke. For hee matcheth imprisonment against some so­daine punishment, which God myght lay vpon him, and 60 which should bee easier for him to abyde: at leastwise to his owne seeming. VVee knowe that the present harmes are greeuousest to beare. Hee that indureth bitter colde, could finde in his heart to bee broyled with heate: and if he be hote, he desireth extreme colde. So then, Iob being pressed with suche violence by the hande of God, as there seemed not to bee any hope of recouerie: would fayne: that God should haue killed him out of hand, and that he might not haue pyned any longer: like as when a wret­ched offender is condemned and seeth he cannot escape, and yet is let alone vnexecuted: his miseries are encrea­sed in that hee feareth to bee put to torture, and that hee shall be charged with newe matters from day to day. Iob beeing in such cace, complayneth that God persecuteth him, and sayth hee ought to take him oute of the worlde without anye more adoo. Heereby wee are admonished, that if God moderate not his roddes when hee myndeth to chastize our faults, or to exercise our pacience: we are so dismayde, that in sted of profiting vnder his correction we shall do nothing else but storme, and there shall be no­thing but turmoyling and rebelliousnesse in vs. Iob was pacient, and yet for all that, he fayled not to make a great broyle, as though he had bene minded to stand at defiance with God: And his infirmitie had driuen him therevnto, if God had not preserued him by the grace of his holie spirite. Sith the cace standeth so: let vs marke well, that it standeth vs in hande to praye vnto God, that whensoeuer he shall be minded to chastize vs, or to trie our pacience, it may pleasehim to vse such myldenesse towardes vs, as we may learne chiefly to knowe his hande, and to profite our selues thereby, and not to bee caried away by oure o­uerheadie affections: and further, that although God suf­fer vs to be tossed too and fro, and our owne flesh to car­rie vs awaye: yet neuerthelesse it may please him to suc­cour vs, and that we may haue wherewith to sence oure selues, that wee giue not head to our affections. And in the meane whyle, let vs not be out of hart when we feele turmoyling in our selues, though it see me to vs that wee be skirmishing againste God, and that it is vnpossible for vs to returne vnto him to yeelde our selues vnder his o­beysaunce. VVee see heere what happened vnto Iob: and therefore let vs call vpon him that is able to set vs vp a­gayne, when we be vtterly ouerthrowne. And thus ye see what we haue to marke in this streyne. But nowe let vs [Page 203] come to the wells head. If I bee wicked (saith Iob) wo is me. If [...] bee rightuous, yet maye I not lifte vp my heade, seeing my trouble and beeing fil [...] with reproche. Iob goeth on forth with the matter which I haue expounded alreadie heere­tofore. For he considereth, that if he be wicked, the lawe of God shall condemne him: and that if he be rightuous, there is yet an other rightuousnesse aboue that, whereby he shall not misse to be condemned. That is a thing which is not so well knowne as this: and no maruell. For al­though God haue told vs in his law, that we are all dam­ned, 10 and the thing is manyfest of it selfe: yet shall wee hardly finde one of a hundred, whiche commeth to that poynt. And why so? For hipocrisie hindreth vs, and blind­foldeth our eyes, yea and vtterly blyndeth vs, so as wee can not knowe that which ought to be best knowne and most familiar vnto vs. Beholde Sainte Paule confesseth that although he had bin trayned vp from his childhood in the lawe of God, and one of the order and companie of the doctors in great reputation: yet notwithstanding hee vnderstood not what was the meening of Gods law, 20 but flattered himselfe, so as he was puffed vp with pryde, supposing himselfe to be rightuouse. I liued (saith hee) that is to saye, hee thought himselfe rightuous before God, and had an ouerliking of his owne merites. And why so? Bycause hee had not the power to enter into his owne heart, and to saye that God hath giuen vs the lawe for e­uery man to view himselfe in, that all men might knowe howe there is nothing in them but vnrighte ousnesse, and be ashamed thereof. Saint Paule was not come so farre forward. If a man that had bene trained vp in Gods lawe, 30 and therewithall lyued a blamelesse life, was neuerthe­lesse dazeled with pryde: what shall come of vs? VVhat shall become of suche as haue no care at all to thinke vp­pon God nor vpon his worde, but are spred in theyr vi­ces and leade a law lesse life? or what shal become of those that vaunte themselues and yet haue no cause at all? Ac­cording as at this day we see these Monkes, and these hy­pocrites, and all these Chaplaines of the papacie: and as we see the whole rable of these superstitious cloysterers whiche haue their gaye deuotions: and yet in the meane 40 whyle, some of them shall bee whorehunters, some drun­kards, some full of crueltie, and othersome full of trea­son and enuie. So then they ceasse not to recken them­selues for rightuous, and they haue merites to sell and to depart with vnto other folkes. Therefore wee must not thinke this straunge, seeing that Saint Paule was so abu­sed in that behalfe. And heereby yee may see, that there is so grosse hypocrisie in men, as it is a wonder howe God should be so pacient, as to beare with them so long as he doth. But if this condemnation which God setteth oute 50 vnto vs in his lawe, bee vnknowne vnto vs: howe should we attaine to the conceiuing of the iustice which is high­er and straunger than that? when it is sayde vnto vs, Thou shalt loue God with all thy heart, with all thy mynd, and with all thy strength, and thy neighboure as thy selfe: there is no man but he confesseth it to bee good reason, that we should keepe this rule. For verie nature teacheth vs, that wee bee created to the ende wee should mainteine the common societie that he hath ordeyned among man­kynde. These then are things that ought to be commonly 60 knowne euen vnto little children. But let vs come too the comparing of oure life with that whiche God com­maundeth in his lawe, and we shall finde that euerie one of vs is guiltie for our owne part. And we come so farre short of performing all that God appoynteth vs: as wee be not able to performe any one poynt, no not euen so much as to thinke to do good. For (saith Saint Paule) we are not able to thinke a good thought: and we finde it o­uermuch by experience. VVhen we haue made this com­parison, yet do we continue dull still. VVhich of vs fee­leth himselfe wounded with so deadly a wounde, as too saye, Alas I must bee fayne to come before my God, hee must bee my iudge, and I haue nothing to alledge, but I must bee driuen to confesse that I am more than conuic­ted? VVho is he that thinketh thus? No man. Although men haue not doone any deede that is to bee condemned or to be blamed: yet notwithstanding, they ceasse not to be giltie in as much as it is sayde vnto vs, Thou shalt not lust. God hath not only forbidden vs to bee murtherers▪ theeues, whoremongers, blasphemers, and rebels against his word: but he hath also forbidden vs to consent to a­ny euill. VVho so euer shall but caste aside an vnchaste looke: the same is a lechor before God. VVhosoeuer shall haue slaundered his brother, or rayled vpon him, or pri­uily hated him: behold, he is a murtherer. VVhosoeuer wisheth other mens goodes, although he neuer go about to take them: yet is he a theefe alreadie. And God hathe not onely sorbidden to desire to do amisse: but he passeth yet further. For hee hath forbidden lust, that is to saye, if we bee but tickled and stirred vp to any euill desire or ly­king, forthwith wee bee transgressers of Gods lawe. But finally doe men consider this as I haue sayde heeretofore. Seeing wee bee so blockishe as to haue no regarde of our selues, and that the lawe is so cleere and large a looking glasse for vs to behold ourselues in: I pray you who is he that can boast him selfe too bee rightuous, and that hee is able too performe all that is in the lawe, and all that God commaundeth? Therefore wee must not thinke it▪ strange if men can not cleere themselues of that which is conteined there. And furthermore, that we may take pro­fit of this doctrine, it behoueth vs to call to remembrance what we haue declared afore: namely that Gods lawe is a sufficient perfecte rule whereby to liue a good and ho­lie life, that is to wit, in respecte of vs. Let vs marke then that the rightuousnesse whiche is conteined in the lawe, may well be termed a perfect rightuousnesse: yea in re­spect of men, that is to say, according too theyr capacitie and measure. But this rightuousnesse is not answerable to the rightuousnesse of God, nor equall with it, it com­meth farre short of it. As how? This will bee better kno­wen by the Angelles. Yee see the Angelles haue no lawe written, and yet they frame them selues too the obeying of God. And heere ye see also why wee say in our prayer, Thy will bee done in earth as it is in heauen. For there is no gaynsaying, God is obeyed fully, and hee reigneth in Heauen. Then doe wee desire to be conformable to the Angelles, and that ought to bee ynough for vs: for then shall wee haue suche a perfection as ought to bee in crea­tures. Yea but is that as much to say, as the Angels haue a rightuousnesse that maye fully match and bee compared with the rightuousnesse of God? There is as great oddes betwixt them, as there is distance betweene heauen and [Page 204] earth. Although the rightuousnesse of the Angels be per­fect in respecte of creatures: yet is it nothing but smoke when it commeth before the infinite Maiestie of God. Then lette vs marke well, that the lawe which was giuen vs, is a full and certaine rule wherby to liue well. And whē wee can once do and performe that which is inioyned vs there: then shall we be taken and reckened for rightuous before God in all perfection and goodnesse, but yet for all that we shall not be so rightuous as to say, there is any worthynesse in vs, so as wee might deserue anything at 10 his hand. And why? It is of his owne free fauoure that he sayth, he that doth these things shall liue in them. For God might exacte what he listeth at our hande, and yet notwithstanding we can neuer say that wee bee not in his debt. For wee bee his, and what so euer wee bring vntoo him he will not accepte it excepte he list. Although wee take it to bee as rightuous as any thing can bee, and that (too our seeming) there be no faulte in it. Yet will not God voutsafe to cast his eye vpon it, except he list: that is to saye, except his owne meere grace and bountifulnesse 20 do moue him to do it. Now then we see, howe there is a double rightuousnesse in God. The one is that which is set forth to vs in the law, wherewithall God contenteth him selfe, bycause it pleaseth him so. And there is an other se­crete rightuousnesse, which surmounteth the wit and ca­pacitie of all other creatures. In this respect Iob saith here: If I be wicked, wo vnto mee. VVhy so? For it is sayde, cursed be he that performeth not all the things that are contey­ned in this booke. Cursed bee hee that worshippeth not God. Cursed be he that breaketh the Sabboth. Cursed be 30 he that honoreth not his father and mother. Cursed be he that stealeth other mens goods, or taketh themawaye by force. Cursed be he that killeth or hurteth his neighbour: and all people must answere, Amen. That is to say, all of vs must confesse, that we haue rightly deserued to be cur­sed and cast away at Gods hande. For albeit that the lawe (perchance) were not writtenin Iobs time, (as wee knowe nothing thereof:) yet was this recorde ingrauen in mens hearts. Then do ye see wherfore hee sayth, thathe is vn­happie if hee bee sounde wicked, that is to say, if hee shall 40 haue withstoode Gods will, and lead a loose life. And se­condly hee addeth, Although I were rightuous, yet will I not lifte vp my bead. VVhy so? Bycause (sayth he) I see mine af­fliction, and am filled with shame. VVhereby hee meeneth, that Gods increasing of his afflictions, is as muche to say, as he hath soueraine authoritie ouer all men: and that al­though they be ryghtuous, yet may hee execute such ri­goure vpon them, as may be thought straunge: and yet that howe so euer the case standeth, men shall gayne no­thing by checking against him: they may well pleade and 50 alledge this or that, but yet must they be fayne to be con­founded, and God muste haue the maistrie of them. For this cause Iob saith, that he wil not lift vp his head though he be found to be rightuous. But by the way a man might aske a question heere, howe Iob meeneth that hee should bee founde rightuous? For that is imposible. Hee skarce knewe himselfe if hee meante to chalendge such a perfection as were the true fulfilling of Gods lawe. And why? As I haue sayde heeretofore, so long as men conti­nue in their owne nature, they are so farre wyde from 60 discharging their duetie to Godwarde, or of anye parte thereof: that there is nothing else to bee sounde in them but rebelliousnesse: according as Saint Paule sayth, that all the affections of oure fleshe are enemies vntoo God. Shall wee then followe our owne nature? Then goe we cleane auke to Gods will, and wee haue not so muche as one thought but the same is wicked and damnable. And so vntill God reach vs his hand, we shall neuer come vn­to him. But hath hee begonne to giue vs that grace? Yea partly: and verely so farforth doe we laboure towardes him, as hee draweth vs vnto him, and as hee guideth vs: and yet for all that, wee come not to him so faste as were requisite. For wee may haue some good inclination: but the same shall bee but weake: wee shall limpe and make many false steppes: we shall stumble, and oftentimes start aside out of the right path. Yee see then in what plyghte men bee. But let vs come to the highest degree of this rightuousnesse. Let vs take Abraham, or the other holie fathers that haue walked in such perfection, as if they had bene Angels. Is it to be sayde that these men haue fulfil­led the lawe? No. There is none of them all but he shall finde himselfe blameworthie when his life is examined before God. And howe is it then that Iob sayeth heere, that if he be rightuous, yet will hee not lift vp his heade? True it is that God accepteth them for rightuous whiche are not rightuous: that is to say, when hee hath gyuen vs the grace to walke according to his will: although there be faultes in vs: what then? he passeth not for that, mother will he be rigorous towards vs. Though we haue not per­formed our dutie in all poyntes to the full, he shake th vs not off, but beareth with our weakenesse, allowing and accepting that thing for good in vs whiche is not good. Ye see then how God dealeth with his faithful ones. But in this place Iob hath spoken of an impossibilitie, as if hee should say: True it is, that I am not so rightuous as that I may come before God to say, let vs fal to account, and let my life be well tried, and it will be founde that I haue not offended awhit, but haue fullie discharged my selfe from tone side to tother: this were impossible: But although I had fulfilled the lawe, yet durst I not lifte vp may heade. And wherefore? I see here mine affliction, I am filled with re­proch, as if he should say, God holdeth me in such awe, as I wote not what to do, and if I reply, I shal gaine nothing by it. Herein Iob bewraieth his passions. For he should haue confessed: well, God is rightuous, and not onely his lawe will serue to bridle me, but also I knowe there is an other higher rightuousnesse, than that which is known to vs by his will and by the recorde of good and euill which he gi­ueth vs to rule our life by. I know then that God hath an other higher rightuousnesse than this, and therefore it be­houeth mee to submit my selfe vnder him. Iob ought to haue spoken so: but he bewrayeth, that it is as it were by constraint, that hee acknowledgeth a hygher ryghtuous­nesse in God, than the rightuousnesse of the lawe. For he sayth, I see mine affliction, I am filled with reproches, and therefore I will not speake a worde. If this befell to suche a person as he was, what shall become of vs? Then let vs inure oure selues to consider well Gods true and peculi­ar rightuousnesse whiche is incomprehensible to vs, and let vs honoure him in all his secretes, and let vs not con­ceiue the things that are in him, after our owne wit: for wee see our owne smalnesse. And to be short, what must [Page 205] wee doe? Truely, for the condemning of our selues, wee neede not to climbe so high as to saye, God hath a righ­tuousnesse whiche can not bee comprehended by crea­tures, and where vnto mans witte can not reache. VVee haue not too doe with this for the condemning of oure selues: for the lawe will bee ynoughe for that matter, as hath berre showed alreadie. As often then as a man shall be so proude as to thinke hee can mainteine himselfe be­fore God by his owne workes, let him be thinke himselfe well, and looke vpon Gods lawe. For it is not for vs to 10 say, wee be rightuous bycause we seeme so to our selues, or bycause men find vs to be so and allow of our doings. No, but the tryall-muste bee made by the lawe of God. VVhen all the world shall haue canonized vs for Saints, it shall nothing boote vs if the heauenly iudge condemne vs. For God will not haue vs too goe anye whither else than to his lawe; he will not bowe nother one way nor other. And therefore as ofte as wee bee tempted, eyther with pryde, or with hypocrisie: let vs bethinke vs what the lawe sayeth too vs, and wee shall fynde so greate and 20 so horrible shamefulnesse in oure selues, as there shall remayne nothing for vs but euerlasting death. Thus yee see howe wee ought to practize this lesson. VVo vnto vs if wee bee wicked. For then shall wee not neede to come to the second poynt, That if we be rightuous, yet dare we not lifte vp our hande. And why? For where is he to bee found, that is rightuous? Furthermore let vs marke wel, that when we bee rightuous, that is to say, when wee bee not vtterly wicked and out of al square: al the rightuous­nesse that is in vs, shall bee but a franke and free accepta­tion. 30 As howe? True it is that the faithfull are called rightuous, not onely bycause God forgcueth them theyr sinnes, and receyueth them too mercie: but also by­cause hee lyketh well of theyr life. It is sayde that Sime­on was a good and ryghtuous man: and Zacharie and Elizabeth his wife were rightuous also. And why? By­cause they walked in Gods lawe and commaundements. The same is sayde also of the holie Patriarkes. Yea but let vs marke, that it was bycause God of his owne free good­nesse receyued them, and layde not theyr synnes too 40 theyr charge. VVhen wee saye that menne are made righteous by sayth: it is as much to say, as God forgiueth their sinnes, and cleerely acquiteth them for our Lord Ie­fus Christes sake. Like wise it behoueth vs to vnderstand that wee are rightuous in our workes bycause God ac­cepteth vs to fauour, for our workes deserue too bee al­wayes refuzed at his hande. I speake not of the workes which men doe of their owne power: for in them there is nothing but all villanie and rebellion. But euen when a man is gouerned by Gods spirite, and by his grace doth 50 walke in good workes: yet are all his good workes vn­perfecte, and God might cast them off: yea and they are so farre of from any worthynesse or deseruing (as the Pa­pists imagine:) as there is nothing but filthynesse in them. Neuerthelesse yet God receyueth them. Yea euen as a father receiueth that whiche commeth from his childe, though it bee nothing worth. So then, although wee bee rightuous, that is to say, althoughe wee haue some likely­hoode of rightuousnesse: let vs marke well that the same deserueth not to be accepted so before God. And why? 60 Bycause it is written, cursed be he that performeth not all the things which are conteyned in the booke of the lawe. Nowe, there is no man that performeth so muche as any one thing, I meane that performeth it with a pure and perfect mynd. And therefore it followeth that God may damne vs all. And so, we must be fayne to holde downe oure heades, yea euen without going any further than to the law and yet is that nothing if we come to Gods righ­tuousnesse whiche is incomprehensible too vs. Let vs put the cace that a man behaued hym selfe in all poyntes as became him▪ what might hee doe? might hee there­fore pleade againste God? No▪ hee must come shorte of that. And why? For God oweth vs nothing▪ That is true▪ but hee hath pomised that who so euer dothe those things shall liue in them. Yea, but wee must vnderstande, that hee hath made that promise of his owne free boun­tifulnesse. VVe see howe our Lord Iesus Christ saith, that when a seruaunt shall haue doone all that hee can for his maister, (hee speaketh of the seruantes that were in those dayes, that is to witte, of slaues that were in bondage too be bought and solde:) then if a slaue doe all that hee can for his master: shal his master rise from the table and say, I will nowe serue thee another whyle? No. For it is the seruaunts dutie to serue his maister, and not that the ma­ster should abace him selfe to his seruant, or bee bounde vnto him in any thing. Euē so (faith Christ) when ye haue done al that is commaunded you, assure yourselues ye are still vnprofitable seruantes. And in so saying, Iesus Christ meeneth not that there was euer any man founde, or that any can be founde to haue performed all that God com­maundeth: but he putteth the cace that it were so. So also must we do. Let vs put the cace that a man had fulfilled the lawe: yet behoueth it him to reuerence God with al humilitie, saying, Alas Lorde, I will still submit my selfe vnder thy hand, for I knowe well that all that I haue done is of thee, and that there can not so muche as one drop of goodnesse proceede out of mee. And althoughe thou ac­cepte mee: that is not bycause I am worthy, or bycause I haue deserued it: but it is of thyne owne free fauour. Lo howe wee ought too deale. Furthermore let vs bee well ware of the excessiue passion that was in Iob. It behoueth vs too conceiue the souereine rightuousnesse of God in such sort as I haue sayde. And that must be to the end we may be the more induced to humilitie: and not to say, If I be rightuous, yet will I not lift vp my head, seeing mine affliction. For it is certaine that God will performe what­soeuer he hath promised, yea euen in that he hath saide, he that doth these things shall liue in them. And certainely, if we be able to performe the law to the full: let vs assure ourselues, that God hath his rewarde ready to reward vs with. Then must we not say as Iob doth, that seing our re­proch, and seeing he scourgeth vs, we be confounded by a power that we know not of, and that although the same bee far out of measure, yet we dare not grudge against it, bicause we shall win nought by so doing. No: let vs not be caried away so far, but let vs thinke that God neuer cha­stizeth his seruantes without iust cause, yea thoughe hee haue no eye to their sinnes, as it is certaine that Iob was not punished as a wicked offender. True it is that God had iust cause to punishe him an hundred times more: but God had not that respect and meaning with him. VVhat then? his intent was to trie his pacience, and to cleare him [Page 206] of the slaunder that Sathan made of him, in saying, Iob obeyeth God bycause he is in prosperitie: and therefore God meant to shewe the contrarie. So then when wee speake of Gods soueraine iustice, let not our talke bee to thinke that he presseth vs out of measure, nor to auaunce our selues against him by force: but let it bee to honoure him in his wonderfull secretes, yea euen in suche wise, as wee may bee fully resolued to say in our selues, Alas, it is not for vs to alledge, that though we be righteous, yet we will not bee so bolde as to lift vp our head: for wee haue 10 good cause to hang downe oure heades continually. For although God set not him selfe downe in his throne too condemne vs we haue our iudge within vs. Can not eue­rye man condemne himselfe? hathe not euery man the witte to perceiue himselfe to bee more than blameable? Let vs marke then that there needs none other condem­nation for vs, than that whiche is conteyned in the lawe, wherewith bothe great and small ought too bee well ac­quainted. And after Iob hath spoken so, hee addeth, that hee would fayne that his plague were increased. Yea but what 20 then? Although it increased (sayth hee) yet wilte thou come vpon me as a Lyon, and wilte shewe thy selfe maruellous against me. Heere as before Iob treateth of Gods secrete iudge­ments, which man can not reach vnto, by reason that the same doe farre passe his vnderstanding and wit. And that is the cause why hee calleth God maruellous. True it is that wee shall alwayes finde Gods lawe straunge, bycause it wakeneth vs vp beyond our imagination. And wee our selues also see, that when the wysest men doe speake of soundnesse and perfection, they come short of the rigour 30 of Gods lawe. Also when God teacheth vs by his worde, hee doth it still aboue our ordinarie capacitie. But when we haue once bin taught, to know how the matter goeth: we be fully conuicted that it is so. If God haue layde the brydle loose in our necke, so as wee haue not bene at his schoole to learne his will by his lawe: wee bee well neere as good as brute beasts in that behalfe. But when we once knowe that a man must loue God with all his heart, with all his mynde, and with all his strength, and his neiboure as himselfe: then if we see that God requireth nothing at 40 our hands, but that which wee owe him. And why? For we are his, and wee haue not any thing, which wee haue not receyued of him. Thus ye see howe wee shall find no­thing straunge if we referre all to Gods word: but [con­trariewise] that all Gods doings are according to reason and equitie. But when wee come once to the rightuous­nesse that is vnknowne, to say that although we had per­formed the whole lawe to the full, yet had wee done no­thing in respect of the rightuousnesse of God: that is yet a farre straunger thing, in so muche that wee knowe not 50 what to say, but all our wittes fayle vs, and are amazed at it. And that is it whiche Iob meante in saying, thou wilte shewe thy selfe maruellous against mee. Nowe although God be maruellous in his wonderfull iudgementes: yet must the faithfull sort learne to thinke it nothing strange. As howe? Let vs take example in Gods election, in his prouidence, and in all the things that hee doth aboue eur vnderstanding. Behold a part of Gods secretes which are as a bottomlesse pit vnto vs ward. God chooseth whome he listeth to bring to saluation, and forsaketh the residue. 60 Hee findeth vs all alike, so as no man can vaunt himselfe to bee better than his neighboure. And wherefore then are wee so sholed asunder, as to say that God choseth the one sort to make them inheritors of his kingdome: and forsaketh the other sort to make them go to destruction▪ what is the cause heere of but only his will? At the firste blushe we thinke this verie strange, saying▪ How now? Is it any reason, that whereas wee bee all of vs Gods crea­tures, and there is no difference betwixt vs as in respecte of our selues, but one of vs is as lightly preferred as ano­ther: yet notwithstanding God hath pitie on whome hee listeth, and forsaketh the residue? Is there any reason in so doing? Lo how men shal be tempted to grudge against God. But good reason it is that this should bee wonder­full to vs. For if it were not wonderfull, we would always haue our wittes intangled in many questions, and in the ende we would spue out blasphemies as we see these pri­uie repiners doo, who are alwayes arguing and making phantasticall discourses, and coulde finde in their heart to condemne God bycause hee worketh not as they woulde haue him. Then if man speake too vs of Gods election, it must needes be a maruellous acte: and yet we must not be astonished at it. And why? to the ende it may prouoke vs too honour him, and to say: Alas Lorde, wee cannot reach so hygh as to enter into thy secrete purpose and to know what is inclosed therin: but it becommeth vs to re­uerence that which is vnknown to vs as now. Then must we confesse that thou arte rightuous and good, yea euen though there appeere no reason of it vnto vs▪ VVhen we be come to that poynt: we shall not fling out rashly and at all aduentures to iudge of Gods secretes after our owne fancie, but we shall doe as we see the faithfull of all times haue done. Verely when they dispute of Gods election, they do it soberly and modestly, and they crie oute with Saint Paule, O howe wonderfull are thy iudgementes▪ They be rauished at them, and they inquire not curiously of this and that, but they thinke well, as nowe wee knowe Gods doings but in parte, but the daye will come that all shall be reuealed vnto vs to the full. Lo how the faithfull haue alwayes reasoned of Gods election, and not raun­ged abroade to inquire of things curiously. Certesse they thought it verie strange and it was maruellous to them: but their so doing was too yeelde God his due honoure, knowing it to bee too great a loftinesse for his creatures to presume to attaine so high. And in so doing they con­tinued quiet, they were rauished with wondermente, these doings of God were maruellous vntoo them, and yet they were not ouerstraunge too them. They were maruellous too them, bycause they knewe that in them there are secretes whiche surmount all capacitie and vn­derstanding of man. And agayne they were not straunge too them, bycause they by their election knewe Gods goodnesse and mercie in that hee had chosen them too saluation, by calling them vnto himself, and by casting off the rest. Behold what we see in Gods election. As much is to bee sayde also of his prouideoce. It is sayde that God disposeth all things in the world. VVell then, is it possible that when warres come, they should bee of Gods stirring vp? or that God should guide them that are tossed with outrageous passions, such as the princes be that are full of ambition, couetous, bludsheaders, rakers, extortioners, in so muche that there is as it were a hellish confuzion, and [Page 207] they that serue them in that behalfe, make no conscience nor sticking at all to slea, rob, and pill? Yee see then that men are as ill as wilde be astes, and much werse. And shuld God vse such instrumentes? Howe should that be possi­ble? Againe we see that the Church it selfe is turmoyled: ye see what persecutions it is put vntoo: and who is hee that rayseth thē vp? Furthermore we see that the doctrine of the Gospell is as it were troden vnder foote by the ti­rannie of wicked caitifes, so as lies reigne in stead of truth. And who is it that maketh such troubles? It is the right­full 10 vengeance of God. VVe see not the reason of it, wee see not howe nor in what wise it worketh: but wee must perceiue his hand by fayth. This is straunge to vs, and so must it needes be, to the end it may humble vs. But when we shall haue bin instructed in Gods worde, although we knowe not the reason of his workes, yet shall wee custo­mably magnifie them, assuring our selues that hee dothe not aught without iust cause. Yee see then howe it stan­deth vs in hande to practize this sentence wherein it is sayde, Thou wilt she we thy selfe maruellous against mee. But 20 Iob passed measure: that is certaine: hee sheweth heere that he was tempted of an outrageous passion. For hee sayth, thou wilt shewe thy selfe maruellous: [whereby] he declareth and confesseth that for his owne parte hee was vtterly dismayde, and thought it verie straunge that God should scourge him so. But wee must beware that hee be not maruellous to vs after that sort. True it is that when we perceiue Gods maruellous and secret dealings, we may well be so abashed as to say, Alas Lord, we see our own weaknesse and rudenesse, in that we thinke the wor­kes 30 of thy hands to be strange. But what for that? Thou shalt enlighten vs by little and little, vntill wee bee come into thy Sanctuarie. VVe haue one foote there alreadie: truly we are but at the curtins, we see thee but aloofe: but the time will come that thou shalt giue vs a more famili­ar knowledge. And therfore let it not greeue vs that God should haue his secretes in such wise, which surmount our capacitie. But yet doth this amaze vs: for a man may al­ledge, and howe so? doth not all our welfare and happi­nesse consist in the knowing of God and of his will? Yes 40 verely, so farre foorth as is expedient for vs. But let vs marke, that God hath giuen vs a way to know him, which is conuenient and fit for vs. He could well giue vs the full and perfect light at this day: but he seeth it is not for our profite, and therefore he giueth vs but a certaine portion, and he applyeth himselfe vnto vs. And therefore let it not greeue vs to haue this knowledge of God as yet by measure, as it is giuen vs in the scripture, and to waite till he haue bereft vs of this mortall body, and specially till he haue wholly reformed our myndes that they maye bee 50 no more so wrapped in these worldlinesse, and earthlinesse and specially in the sinfulnesse that procedeth of the sinne of Adam. And by and by for a finall concluzion, Iob decla­reth, wherein God shewed himselfe maruellous againste him: that is to wit, In [...]at he will▪ renue his stripes and fall to chaunging. True it is that the Hebrew word whiche is put for Stripes, woundes, or plagues: signifieth as muche as Re­cords, witnesses, or witnessings: & not without cause. For the plagues which. God sendeth vpon men are as it were wit­nesses brought forth against them, and proofes that God maketh too bring things to knowledge. But in this place Iob speaketh of Stripes, woundes, or plagues, whereby he meeneth the chastizements that God had layd vpon him. Therefore he saith they were renued, in so much that he had newe chastizements layde vpon him. This is a thing wel worthy to be noted. For although we find Gods wor­king to be straunge to our vnderstanding: yet notwith­standing there is nothing that hindreth vs more from the knowledge of Gods rightuousnesse than this temptation doth. That (I say) is the thing wherein men find themsel­ues most hindred. True it is that as oft as any man alled­geth any piece of scripture to vs, which is not to oure ly­king, the same greeueth vs, and by and by we fall to argu­ing against God. But specially weshewe our stubbornesse when we be smitten and beaten by the hand of God, and we can not be brought to confesse that God is rightuous in all his chastizements. Behold (say I) a thing whervnto we can not be made to agree. And so yee see why Iob ha­uing spoken of Gods wonderfull working, addeth, Thou doublest thy plagues against mee. But for as muche as this matter can not bee discoursed at length to daye: let vs marke that there is nothing else for vs to doe but to flee vnto God, praying him to giue vs such a tast of his word, as we may quietly receiue whatsoeuer is conteyned in the same: and yet that whensoeuer it shall please him to vse rigour towardes vs, he will so moderate his roddes, that although he make vs feele the smart of them, yet we may not cease to haue recourse vnto him as to our father, to the ende he may alwayes receiue vs as his children.

And nowe let vs kneele downe before the face of our good God with acknowledgement of our sinnes, praying him to make vs knowe them in such wise, as wee may not anye more bee blinded with hypocrisie, or with pryde, or with the fonde follies whereof oure heades are full: but that being vtterly ashamed, we may always haue recourse to the remedie that is giuen vs, which is too embrace the redemption that is purchased vs by the death and passion of our Lorde Iesus Christ: and that we knowing the same to bee the onely meane whereby wee may bee reconciled vnto God, may come to it with assured trust that hee will heare vs: And therewithall that it maye please him so to ayde vs with his holie spirite, as he may make vs to walke in the feare and obedience of him, vntill he shall haue re­stored vs fully, and that there remayne no more sinne and corruption in vs. That it may please him to graunt this grace not onely to vs, but also too all people and nations of the earth, bringing backe all poore ignorant soules from the miserable bondage of error, &c.

The▪ xlj. Sermon, which is the fourth vpon the tenth Chapter.

WE must call to mynde what was spo­ken 10 yesterdaye concerning Gods chaunging of his plagues: that is too witte, that when God scourgeth men, hee hath diuers meanes to doe it: and when hee hathe vsed one kind of correction, hee hath another alwayes in store. Therefore let vs not thinke we be sca­ped his hand when hee hath deliuered vs from some one trouble: but let vs prepare our selues till it please him to shew vs mercie. For beholde, the only meane to set vs at 20 rest, is to stand in Gods fauour. Otherwise hee will make vs feele that which is contayned in the song of Moyses, namely that he hath diuers sorts of chastizementes in his cofers and storehouses. But in the meane whyle wee see that Iob beeing sore pressed, desireth God to put him to death out of hande. VVee haue seene the same sentence heeretofore. And heere hee confirmeth his matter there­with, as if hee shoulde say, it is not without cause that I wishe so, seeing that God persecuteth mee so sharply, as I haue no cause nor respite by any meanes, but am vtterly 30 confounded. And whereas Iob sayth. Wherefore haste thou taken mee out of my mothers wombe? no doubt but he sinned in so saying. For it is a poynt of vnthankfulnesse in men not to acknowledge them selues verie much beholden to God in that hee hathe made them and fashioned them, notwithstanding that they liue neuer so miserably in this world. And is it a small thing that God hath put vs into this worlde to reigne therein, to haue the fruition of all his creatures, to beare his image heere, to knowe him to be our father, yea and to fynd him to be so by experience? 40 Ought we to hold skorne of such an honoure as he doth vnto vs: VVe see then that Iob is not altogither to be ex­cused, when hee wisheth to haue bin caried from his mo­thers wombe to his graue, or rather not to haue bin borne at all. True it is that he made not this conclusion to rest fully vpon it: but that he bewrayeth the passions wher­with he was moued, although he consented not to them. But the popish doctors say, that that is no sinne, but so to say is a great beastlinesse in them. They holde opynion, that if a man bee prouoked in himselfe to vengeance, or 50 to robberie, or to any suche other things, the same is no sinne so hee reste not vppon it, ne fully purpose it in hys heart, but rather they esteeme it as a vertue bycause they say they bee suche battels as a man outstandeth. Verely they graunt, that before baptim it is sinne: so as if a Turke or a heathen man be tempted to do euill, he is forthwith giltie before God: But they say, that all suche sinnes are so scoured oute of vs by baptim, as wee rather deserue prayse afore God for not consenting to suche temptati­ons, than to bee esteemed as sinners and to haue done a­misse. 60 But (as I earst sayd) it is to brutish a bestlinesse. For to whome dothe God speake when hee sayth, that men muste loue him with all their hearte and with all theyr strength? Speaketh he not to the Iewes who were of his Churche? And dothe not the same belong vnto vs at his day? Is it not a rule common to vs all? If we be bound to loue God with all our strength and with all our mynde, and [on the other side] if it bee so that looke with howe many lewde affections wee bee combered, so many stri­uings and enmities we haue against the loue that we owe vnto God: wee must needes conclude also that they bee as many sinnes, or else that it is no sinne at all too rebell against God and too haue transgressed his commaunde­ments. Ye see then a thing against nature. True it is that our sinnes are not layde to our charge: but yet it ensew­eth not therefore that wee bee not worthy to bee puni­shed before God, were it not that he of his owne meere goodnesse doth take vs to mercie. Let vs vnderstand then that when so euer oure fleshe tempteth vs vnto euill, al­though there be no resting or determining vppon it: yet may God iustly punish vs: neuerthe later he of his owne free goodnesse spareth vs so as the same commeth not to account. Iob therefore did amisse. And on oure side let vs know, that God may cal vs to iudgement and account, if we haue a temptation that doth but make vs to swarue a little: and although we bring not the same to effect, nor be ouercome of it, yet are we alreadie gone astraye, and it behoueth vs to confesse our faulte: but yet notwithstan­ding it behooueth vs also to settle oure selues vppon the free mercie that God graunteth in forgetting and buri­yng all those things. And nowe let vs come to Iobs talke. Hee sayth, Wherefore hast thou taken mee out of my moothers wombe? Verely if wee looke no further but to the lyfe of man, wee shall alwayes be fayne to come to this prouerb whiche is common among the heathen, or at leaste wyse among the most part of them: namely, that it were good for men neuer to bee borne, or else to dye out of hande. They that haue reckned the miseries and inconuenien­ces whereto we be subiect whyle we liue heere by lowe: haue thought, how now? It were better for men neuer to be borne. For what else is the beginning of their life but weeping and wayling? The little babes before they haue any vnderstanding, doe shewe there is such a seagulfe of miseries in vs, as it is a pitie and terrour to beholde: and afterwarde as we growe in yeares, so doe our miseries in­creace in number and quantitie. Therefore it were bet­ter for men that they might neuer be borne: and if they must needes bee borne, it were good for them too dye quickly, that they might haue no long iourney to make. And this talke hath partly some reason, howbeit it is not without vnthankefulnesse. And why so? For although the miseries bee innumerable wherewith men be oppressed: yet must wee wey them in the balance with the honoure [Page 209] that God doth vs in making vs Lords ouer his creatures to haue dominion ouer them heere below, as his childrē, whome hee maketh to feele him as a father towardes vs, and morouer bycause his setting of vs here in this world is to aduaunce vs aloft, that is to witte too the heauenly life, wherof he giueth vs some perceyuerance and feeling afore hande. If this be throughly knowne, surely it ouer­commeth all the miseries and troubles that can happen to men in this worlde. And thus yee see why I sayde that this sentence (namely that it were best for men not to be 10 borne at all) might seeme to bee grounded vppon some reason, and yet it was not without vnthankfulnesse. For wee must not forget what God giueth vs to recompence it withall. But so farre off is Iob of cōming to that point, that hee had leuer not to haue bin borne at all And why? Bicause he was so combered, his minde was so amazed, & his harte was so seazed and forepossessed with griefe, as hee could not consider that God had neuerthelesse crea­ted him after his owne Image, that hee had kepte him in the worlde as one of his children, and that hee made him 20 tast of the euerlasting life whervnto men are allured. Iob could not come to that poynt. And why? His hart was so closed vp with sorrowe, as hee had none eye but too his miserie. And therefore lette vs marke well, that if our af­flictions bee greate, wee are alwayes subiect to this fault whiche Iob bewrayeth in himselfe: whiche is, that wee forget Gods gracious benefites: and that althoughe wee bee put in remembrance of them, yet wee finde no taste nor sauour in them, they touch vs not to our comfort, or to asswage our sorrow that wee might take breath to say, 30 Lord although I be beaten by thy hand, and that it bee to heauie a burthen for me to beare: yet notwithstanding I consider on the other side, that thou hast bin so good vn­to me, that I perceiue thee to be a mercifull father to me, and that is it that cheereth me vp and comforteth me. Ye see thē how the thing that we haue to marke in the firste place, is that we should knowe that this vice is naturally rooted in vs, so as if God did not succoure vs and giue vs the sayd cōfort to sweeten our sorrowes with, we shoulde not misse too bee driuen too suche an afterdeale, as there 40 should be nothing but despaire in vs, and we should wish that we had neuer bene borne. And nowe Iob addeth, Or that I had bene caried from my mothers wombe too my graue, and that I had bene as though I had neuer bene. This is the se­conde part of the prouerb which I sayde was vsed among the infidels: namely that when men bee borne, it were good for them to be soone dispatched and rid out of this life. But as I haue touched alredy, that were a smal regar­ding of the honour that God dooth vs in giuing vs suche dignitie and preheminence ouer all his creatures. And if 50 there were no more but this, that he as it were mustreth vs in the ranke of his children and heires, were not that an inestimable priuiledge which ought to appease all the griefes that can betide vs? Specially let vs marke to what purpose God will haue vs too lyue heere in this worlde. For if we die in our childhoode, wee haue nother vnder­standing nor reason: but as we grow in yeares, so learne we that which was vnknowen vnto vs: namely that God hath made vs after his owne image, and giuen vs vnder­standing to knowe, not onely that wee muste passe away 60 heere belowe, but also that there is a continuing lyfe in heauen, and that that is the thing whereto hee calleth vs. But if wee [...]e taken out of the world as if wee had neuer bene, we be disappoynted of this great benefite of know­ing that God will bee our eternall sauioure, and that hee giueth vs already some token of his fatherlye loue while wee be in this earthly wayfaring. Therefore yee see it is an intolerable vnthankfulnesse when men wish to haue bene rid out of the way as if they had neuer beene borne. For wee muste not thinke vppon the lyfe of man simply in it selfe: but wee must set our eye vpon the end wher­vnto it tendeth: whiche is, that wee shoulde bee led too the hope that is as yet hidden vp in heauen▪ whereof God gyueth vs some taste alreadye, so farre foorthe as oure rawnesse is able too comprehende the same. Also heere is too bee noted in what wyse wee may wishe too die, and in what sorte wee muste not onely bee willing to lyue, but also cheere vp our selues, though wee lyue in lingering payne. As it hath bene shewed heertofore, we maye desyre deathe in respecte that wee ceasse not too offende God: and for asmuche as wee bee compassed a­boute with so manye corruptions as is lamentable to see, wee maye well mourne and desyre God too delvuer vs from suche bondage: and this is not onely lawefull but also requisite for vs to doo. For if Gods spirite gouerne vs, wee muste hate synne and all euill. Neuerthelesse so long as man is in this worlde, hee ceasseth not too dis­please God. I saye, take euen the vertuousest man that is, and there shall alwayes bee some faulte to bee founde in him. Therefore in hating our naughtinesse and sinne wee muste needes bee weerie of oure lyfe. And why? Bycause it holdeth vs in the thraldome and prison of so manye infirmities that are contrarie too Gods will. Ye see then howe the faythfull are alwayes weerie too lyue and linger in this worlde sithe they cannot serue God fullye as they woulde wishe. And I saye that it is not onelye lawfull but also needefull for vs so to doo. VVee see also howe Sainct Paule sayeth not that hee coulde haue doone so: but declareth that it was beste for him that God shoulde take him quicklie oute of this worlde, if hee had had no further respect but too himselfe. And speciallie when hee sayeth, wretche that I am, who shall delyuer mee, hee confesseth that if hee looked not fur­ther than too his owne presente state, hee was vnhap­pye. And when hee desyreth too bee delyuered from hence, hee speaketh it not throughe humaine passion: but of zelousnesse wherewith hee was dryuen by the ho­lye Ghost, and of a singular regarde that hee had to giue himselfe too goodnesse. For hee sawe that that coulde not bee doone till hee were quite and cleane rid of this fleshe. And that is the cause why hee was weerie of his lyfe. And heere yee see howe wee ought too proceede in that behalfe: that is too witte, that oure misliking of our lyfe muste bee bycause wee knowe oure selues too bee sinfull. Howebeit for so muche as men cannot atteyne therevnto, God is fayne to pinche them, too make them abhorre synne. And for so muche as wee bee fayne too bee driuen too it by force: yee see that this is one faulte in vs: And agayne although God chastize vs, and that by suche corrections wee bee warned too mislike of our sinnes: yet wee hate them not, except hee continue in making vs to feele the smart of them. For if he withdraw [Page 210] his hande, wee fall too oure olde byasse, and wee coulde finde in our hartes to sit still in our owne workes if hee woulde let vs alone. Yee see then heere the second vice. And further, oure hating of this present life i [...] by­cause wee cannot lyue heere, after oure fleshely lustes, which notwithstanding are wicked and corrupte. VVee woulde haue God to giue vs leaue to off end him, yea, if we could make such a bargaine with him, our life shoulde be sweete, and we wold desire nothing but to tarry heere. VVe see then that the cause why men are weery of theyr 10 liues is for that they, cannot compasse their desires. They hate not the euill that is in them, nor the corruption of their nature which intangleth them: but yet they be so­rie that God giueth them not full scope to do what they lyste, ne suffereth them to [...]ake their delightes and plea­sures heere after theyr owne inclination. Agayne there is yet one other thing too bee condemned, which is that wee keepe no measure: and that although we haue good reason to hate our lyfe: yet if wee fall to misliking of it, it is doone to farre out of square. But Sainct Paule in the 20 place that I alleadged afore, leadeth vs to the cleane con­trarie. For aliboughe hee call himselfe wretched or vn­happie, & desire to bee deliuered out of the pryson of his body. Yet he commeth backe to this poynt, that hee con­tenteth himselfe with the grace that God gyueth him. Beholde (sayeth hee) I thanke my God throughe Iesus Christ. For hee knewe well that God woulde not leaue him without helpe: hee knewe that God woulde gyue him power to withstand the euill: and finally that the in­firmitie whiche was in him was buryed before God so as 30 it should not be layd to his charge S. Paule then misliketh not his life as a man that stomaked at it, and were impa­cient, neyther doth hee caste himselfe into suche outrage as to checke against God: but cleane contrariwise he yel­deth himselfe vnto Gods good will. He contenteth him­selfe in that God layeth not the euill to his charge, and in that he holdeth him vp with a strong hande that hee bee not vanquished by Sathan nor by synne. And euen so ought we to do, but we do it not. Thus ye see how it may bee lawfull for vs to hate this present lyfe, bycause (say 1) 40 that God holdeth vs in the bondage of sinne. And againe it be houeth vs to hold this measure of languishing vnder Gods hande so long as it shall please him too holde vs in this worlde, knowing that it ought to suffise vs that he is neere at hand with vs to helpe vs at our nede. But wher­as Iob sayeth, I would I had not bene borne, or that I had bene caryed from my mothers wombe to my graue: it is an inordi­nate maner of speache, and although he rested not vpon that poynt for a doo▪ yet hee offended God. And here ye see good cause to marke well that which is sayd here. For 50 we shall neuer keepe any measure and euen hande in ha­ting this present life, except we consider how it is gyuen vs of God too the ende too make vs passe further by ma­king vs too feele his fatherly loue. This present lyfe is a witness, that God by shewing himselfe good towardes vs, doth alreadie warrant vs that whiche wee see not yet, namely the immortall glorie which he hath layde vp for vs. But wee thinke not of that: wee couet not to liue for that▪ wee passe not for seruing of God nor too doe as is shewed vs in the examples of the holy fathers, namely 60 I will lyue to sette foorthe the prayse of the Lorde▪ I will lyue to come to the temple to magnifie [...]ny God. VVee haue not that regarde with vs, and no maruell at all, for wee bee vtterly corrupted, and haue forgotten the ex­cellencie of oure firste creation▪ VVhat then▪ Oure de­siring too lyue is through a brutishe affection, too bee at our owne ease to eate and drinke, and to fulfill our owne Justes according as euerie mannes complexion leadeth him Lo howe men are straitened in themselues without hauing eye vnto God, and it is a poynt of vtter wicked­nesse, if our beeyng weerie to lyue bee but bycause wee liue not at our owne ease▪ It is not for that wee bee heere hild in sinne: but bicause God pleaseth vs not, & bycause we haue not what so euer our flesh desireth. For we could finde in our harts that God should bee subiect to vs: and bicause he will not be ourvnderling, so as things fall out cleane contrarie: beholde, it greeueth vs, stingeth vs, and tormenteth vs, and wee caste foorthe oure choler euery where. And therefore so muche the more must we marke this lesson: whiche is, that wee muste honor this present lyfe, bycause God hath set vs in it, to the intent it should be as a recorde to vs, that he taketh vs for his children, & will bee oure father: And secondly that wee so consider what is in our selues: namely that wee bee corrupted in Adam, as wee are alwayes hilde there as Satans prisoners and ceasse not to do euill: vpon the knowledge whereof we must euē in the midst of our weerinesse prouoke our selues with a good & holy affection to returne alwayes vnto God, assuring our selues that he will remedie al our inconueniences, & that when he hath once made vs feele his satherly loue, hee will continually increase his graci­ous giftes more and more, and throughly bring too passe that which he hath begonne. How beit forasmuche as wee bee so sore inclined to repine agaynst God, let vs be well ware that we haue his benefites alwayes throughly prin­ted in our minde, that wee fall not intoo the temptation that is spoken of heere, which is, too wishe that wee had neuer had life. True it is, that it were better for the cast­awayes to haue bene borne deade, or too haue bene swal­lowed vp into the earth, or that they had neuer bene be­gotten: as our Lorde Iesus Christ speaketh of Iudas. But yet in the meane whyle wee muste holde this rule, that the lyfe of man is in it selfe so precious and noble a gifte of God, as it deserueth well to bee had in estimation. For wee muste alwayes come backe to this poynte, that God neuer createth man, but hee imprinteth his image in him, True it is that this image is defaced: neuerthelesse, as in respect of the order of nature: the goodnesse of God ta­keth alwayes the vpper hande, and ought to haue suche preferment and preheminence among vs, as too magni­fie and acknowledge the same accordingly. Nowe lette vs come to that whiche Iob addeth. Hee sayeth, that if he had bene carryed away after that sorte from his mothers womb [...] too his graue, no eye had seene him. That is yet one other vn­thankfulnesse. For this life ought too bee well lyked of, not onely bycause euery of vs knoweth vpon what con­dition and to what ende he was created: but also bicause God oughte too bee glorified in vs. VVhen wee looke vpon a creature whome God hath sente into the worlde, haue wee not therein as it were a mirroure of his good­nesse? Then as often as we may beholde a man with our eyes, we must make the same to serue vs to glorifie God [Page 211] in that behalfe. But Iob woulde haue beene deade at the first dashe, and that was as much as to darken Gods glo­rie: whiche thing was not without a smacke of vnthank­fulnesse. And so wee see howe hee ouershotte himselfe in all things, and that hee hilde not the measure which hee oughte too haue doone, and therefore haue we the more cause too bee well aduised. For if this temptation befell vntoo suche a man as hee was, howe muche more shall wee bee caryed awaye beeyng so frayle as wee bee? Im­mediately hee sayeth: O that God woulde withdrawe his 10 hande from mee, and gette him awaye a whyle, that I myght haue some respite, before I go downe intoo the darke coun­trey, intoo the shadowe of deathe, where is nothing but con­fusion. VVe see heere howe Iob is still caryed awaye, that is to witte, bycause Gods iudgemente laye sore vppon him. And this is it that I sayde afore, namely that he not onelye felte the bodily aduersities as euerie of vs shall seele them: but that his chiefe greefe was that God was agaynst him, as if hee had beene at deadly fewd with him. Thus yee see what did pinch Iob with suche distresse and 20 what tormented him in suche wise, as hee was not so pa­cient as was requisite. To bee short, when God bringeth vs too these spirituall battelles: then doth hee prooue vs and trie vs too the quicke. And it is a thing well woorth the noting. For wee take oure selues for stoute men of warre and too haue beene tryed too the vttermost, when wee haue indured some sicknesse, or some other aduer­sitie: and wee thinke then that God ought not too beginne new agayne with vs, but that wee bee quite dis­charged, and are become stoute champions. And yet not­withstanding, 30 all the bodily afflictions that we can indure are nothing in respect of the distresse that a poore sinner is in when hee perceyueth that God is as it were a partie agaynst him, and persecuteth him, so as hee can finde no meanes too come too attonement and agreement with him. Therefore when oure sinnes come after that sorte before vs, and the diuell maketh vs to feele Gods wrath, and agayne on the other syde oure owne conscience re­prooueth vs, so as God seemeth too bee vtterly angrie with vs: that (say I) is a farre greater and dreadefuller 40 anguishe, than all the miseries are that wee can indure in our fleshe. And therefore lette vs prepare oure selues to suche spirituall battelles, praying God too strengthen vs, for we see how all mans strength fayleth in that behalfe, so as wee shall bee quickly ouerwhelmed if wee bee not propped vp from aboue, and lifted vp by God when wee bee fallen, and sette agayne into the right way when wee bee stepped oute of it. By the waye when Iob sayeth, Lette him gette him from mee a whyle: VVe see yet better howe miserable the state of poore synners is, when they 50 haue this conceyte that God perse cuteth them and is a­gaynste them. For wherein lyeth all oure welfare and all oure ioy, but in that God is neere at hande too vs, and in that wee feele howe his gracious fauoure is neuer se­parated from vs? But a cleane contrarie, when a poore sinner is so scared with Gods iudgement: he desireth no­thing but too hyde himselfe, and too finde some secrete nooke, that God myght see him no more, and that hee myght not make him feele his hande any more. And so the greatest benefite that poore sinners could haue when 60 they feele themselues so tormented with Gods iudge­ment, is to preace neere to him, to craue helpe and suc­cour at his hande: and their vtter vndooing is to shrinke away from him. VVee see then what men are when God sheweth himselfe angry with them. For they haue none other shift than to heape wickednesse vpon wickednesse, and to enter into hell. For it is a ve [...]ie hell when wee be shrunke awaye after that sorte from God. And yet not­withstanding when God holdeth them at that poynt, be­holde howe all poore sinners wishe that hee would make them perceyue how there is nothing in him but his wrath and curse. But heereby wee muste bee prouoked to pray God, that whatsoeuer vengcance wee haue deserued for our sinnes, yet wee may not forget this grace whiche hee offereth vs, namely that wee shoulde alwayes haue re­course to his goodnesse, and that although he haue good right to bee angrie with vs, yet neuerthelesse we may as­sure our selues that hee ceasseth not to allure vs to him. For his goodnesse surmounteth the rigoure of his iustice whiche is due to vs for our sinnes: and thereby let vs be comforted, vntill hee haue withdrawne his hand from vs: Then let vs not shrinke backe when hee absenteth him­selfe from vs, but rather let vs say, Lorde withdraw thine anger, for if thou shew vs thine angrie coūtenance: it is all one as if wee were drowned alreadie in hell. Lo what wee haue too marke in this streyne. And therefore let vs bethinke vs to profite oure selues by it, that wee quayle not when God listeth too trie vs and too prooue to the quicke what our strength & constancie is in such temp­tations. And here yee see howe wee may say with Sainct Paule, neyther things present, nor things too come, nor life, nor death, nor any thing else is able too separate vs from the loue of God, that is to say [nothing can disap­poynte vs] that wee shoulde not alwayes feele his fa­therly loue whiche hee vseth towardes vs, to asswage and sweeten our sorrowes withall. Sainct Paule setteth down things to come, as if he shoulde say, true it is that men are subiect to infinite miseries, as we can neither number nor measure them. The miseries that are in our nature, are as it were a maze: and yet for all that, if wee holde our sel­ues by our Lorde Iesus Christ, who is the bande betwene God and vs, and looke vpon him as the partie that knit­teth vs to God his father: There shall bee nothing too hinder vs that we shoulde not be alwayes merie. Lo what wee haue to desire at Gods hande, when wee knowe in what plyght wee bee. Nowe in the ende Iob speaketh of the state of suche as are departed, saying, Before I go intoo the darke countrey, and intoo the lyghtlesse pitte, where there is nothing but confuzion and disorder, and where is night when the day ought to shine. Here Iob speaketh like a man that hath no beleefe, either of the immortality of the soule, or of the resurrection that is promised vs. VVhere is he be­come then? Let vs marke that in this place he expresseth the passions of a wretched sinner, which seeleth nothing but Gods wrath, as I haue touched heere too fore, but yet haue wee neede too bee put oftentymes in minde of it, bycause it is for our behoofe. Iob then is brought here to suche a hell [of minde,] as hee thinketh that God is his iudge, and himselfe as a reprobate before him, so as there is no hope of grace or forgiuenesse for him. Lo wherfore in speaking of death, hee feeleth nothing but confuzion. And howe so? For death serueth too turne Gods order [Page 212] vpside downe, like as sinne had turned all things vpside downe. For when God created man, it was not to the in­tent he should haue bin mortall. True it is that we should not haue liued euermore in this worlde in the same state that Adam was in. For God would haue chaunged vs into glorious immortalitie. But yet notwithstanding, we shuld not haue bi [...]ayn to haue dyed, neither should oure mor­talitie haue needed to haue bin renued. The state of Adam should haue bin such, as when he had liued [his full time] in this world, he should haue had his euerlasting heritage 10 with God. But sinne stepped in, And beholde, God ad­ded death out of hande, yea euen a death wherein there is nothing but confusion. And why? For thereby man coulde perceyue nothing but Gods curse vppon hym, which hath after a sort cut off man from the number of creatures. Ye see howe God who hath settled vs in this worlde to liue heere as his children, taketh vs away when he bereaueth vs of thys life, whiche is all one as if hee shoulde driue vs out of hys house, and shoulde shewe howe hee myndeth not to recken vs any more in the 20 number of hys creatures. See ye not an horrible confu­zion. And so the cace standeth, that when wee haue no further knowledge but of oure sinnes and of Gods iustice, wee muste bee fayne too rest there. So then we must not thinke it straunge, that Iob speaking of death, should say, that men go into a darke coast, where there is nothing but darknesse and disorder. And why so? For hee matcheth sinne and Gods curse togither with death: and so long as God holdeth him locked vp in distresse, there is as it were a certayne hartburning, so as he seeketh 30 not the meane of grace, which is the true remedy to shew vs that there is light euen in death, and some order also in darknesse how darke soeuer it be, bycause that after we haue once bin brought to dust, wee shall bee rayzed vp agayne. Iob perceyued not this. And why? Bycause it behooued God first too make hym feele hys sharpe and sore rigoure, and afterwarde to comfort hym againe. And it is a text whiche wee ought too marke well. For if wee mynde too receyue the grace that God giueth vs, and offereth too vs continually in oure Lorde Iesus 40 Christe: wee must first feele what wee oure selues are, and in what plight wee bee. Are wee desyrous (I say) too taste what the heauenly lyfe is? Firste wee muste knowe too what ende wee bee borne, yea euen accor­ding as wee bee sinners in Adam. And in good sooth it is not without cause that Sainct Paule sayeth, that that whiche is corruptible goeth formost. For hee speaketh not onely of the order that God holdeth in nature: but also of that whiche it behoueth vs too consider on oure part. Therefore wee muste vnderstande that although 50 wee bee borne into this worlde, and be as noble and ex­cellent creatures of God as any can bee: Yet notwith­standing by meanes of sinne, death hath as it were abo­lished and razed out that noblenesse, in so muche that God misliketh vs, and disclaymeth vs, as though hys hande had not fashioned vs, bycause we bee disfigured, and the Deuill hath sette his markes and stampe vppon vs, and furthermore beeing subiect too the cursse that was pronounced vppon Adam, wee are as good as bani­shed oute of the whole worlde, so as there is neyther 60 heauen nor earthe, but it abhorreth vs. This (say I) is the thing that wee haue too marke in our selues. But if wee enter intoo that battell, it is certaine that wee shall be confounded vtterly. Yee see that the cause why men stande so muche in their owne conceyte, is for that they cannot bethinke them of Gods iustice as they ought too doo. But yet must wee come too that poynt. How­beeit when wee shall haue considered howe wretched oure lyfe is, and that death is yet more wretched by­cause it is the greate gulfe that serueth too shewe vs of what importance the cursse is which God pronounced against vs with his owne mouth: I say when we shall haue considered that: we must also beware that wee be not vt­terly swallowed vp of heauinesse. And what remedie is there? The remedie is to turne oure eyes too our Lorde Iesus Christ. For the meane whereby God inlighteneth vs in the middes of darkenesse, is howe oure Lorde Iesus Christ offereth himselfe vnto vs, in whome we haue the true daysunne of rightuousnesse. Nowe then if wee haue that regarde with vs: no death can be dreadfull vnto vs. And heere ye see why Dauid sayeth, that Gods sheepe­hooke shall comfort him in the shadow of death, and in the darknesse. VVhen as hee speaketh of Gods sheepe­hooke, he meaneth that hee shall bee afraid of nothing so long as God sheweth himselfe a shepeheard towards him. And how should he shew himselfe a sheepherd, but in the person of our Lord Iesus Christ? So then let vs first con­sider of what minde Iob speaketh heere. Hee knoweth that if men be considered in themselues, it is their verye nature to haue nothing else but all manner of confusion both in their life and in their death. Howbeeit seeyng wee haue the sonne of God, although our state seeme neuer so wretched, insomuch that wee bee but as poore woormes subiect too corruption and rottennesse: yet come wee too the tasting of the benefite whiche God gaue vs, when hee made light to issue out of the middes of darknesse, according as it is sayde in the creation of the worlde, that God turned the darknesse intoo light. Seeyng wee knowe this, wee haue too reioyce, in that by the meanes of his onely sonne, hee hath caused hys goodnesse and grace to shine foorth in our death, yea e­uen more than in our lyfe. For when it seemeth that we shoulde enter intoo the dungeons and gulfes of hell: Then dooth God open vs the gate of his kingdome: and euen then hee maketh vs too enter intoo the dwel­ling place, whereoutof wee bee nowe after a sort bani­shed. And Christ inlightneth vs, not onely in deathe, to the intent that the darknesse whiche is there shoulde not darken vs and quite ouerwhelme vs: but also in our life. Thys present worlde (as the Scripture telleth vs) is full of darknesse, and wee bee poore blind soules in it: and yet in the meane whyle Iesus Christ cesseth not to inligh­ten vs by hys Gospell. VVee haue the lawe and the Prophetes, which are as burning Cressettes too vs. And wee haue the Gospell, whiche is yet a farre greater light, yea euen as it were the light of high noone. Yee see then howe oure Lorde Iesus Christe will bee a suffi­cient light for vs both in lyfe and deathe, so wee looke vnto him: But as I haue touched heeretofore, wee must first feele what disorder and confuzion enuironeth vs round aboute, vntill suche time as Iesus Christ haue rea­ched vs hys hand. Furthermore, when Iesus Christ hath [Page 213] inlightned vs, so as we shall haue walked in hope of the euerlasting lyfe while we be in this world: although God take vs hence, and death before our eyes: yet let vs not therefore ceasse to call vpon God, and to tarie his leysure till he comfort our soules in his owne Kingdome. For they be alwais incombered and haue not their perfect ioy, so long as they dwell in our bodies and till that God take them vp to himselfe for a doo. True it is, that if we thinke vpon death alone by it selfe, without lifting vp our selues any higher, God may now and then bring vs to the same 10 point that he brought Iob. Iob had both faith and hope of the euerlasting life: and yet for a little while he was o­uerraught with such a feare, as he conceyued nothing else in death, but all confuzion and disorder. For when he loo­ked to his graue, he saw hell open to swallow him vp. And the hauing of suche conceytes greeued Iob muche more than all the torments that he coulde indure in his body. But like as God did plucke him out in the end, and gyue him victory against such temptations: so will he do to vs likewise. Neuerthelesse we be warned heereby, that wee 20 had neede to walke warely, praying our good God, that when it shall please him to call vs to account in his iudge­ment, it may not bee to handle vs rigorously, and accor­ding as we haue deserued: but that it may please him too make vs feele the fauour which hee vseth customably to­wards his: and that wee may always come backe too thys poynt: namely that although wee must be fayne to walke in this world, as it were in the middes of darknesse and of the shadow of death: yet wee may not be afraid seeing we haue Iesus Christ before our eyes, who is the true day­sunne of rightuousnesse: and that the same may cause vs labour toward the heritage of heauen, wherevnto God calleth vs to make vs partakers of his his glorious im­mortalitie.

Nowe therefore let vs fall downe before the Maie­stie of our good God, with acknowledgement of oure faultes, praying hym to make vs perceyue them in suche wyse, as wee maye thereby bee prouoked too sighe and grone continually, beseeching him of pardon: and that wee maye not bee so astonyed at his iudgementes as too faynte at them, but that beeyng condemned by them (as wee bee woorthy of ryght too bee condem­ned) and beeyng ashamed in our selues, wee may returne too our good God that hee may make vs too taste of hys inestimable loue, which he vseth towardes vs by shewing himselfe to be our sauiour in the persone of oure Lorde Iesus Christ his sonne: so as we may be stablished in the hope which he giueth vs of our saluation, and grow in it more and more, vntill such time as hauing incountred a­gainst all the assaults that we haue to indure heere bylow, we may come to the euerlasting rest which is prepared for vs in heauen. That it may please him, &c.

The .xlij. Sermon, which is the first vpon the .xj. Chapter.

THat wee may the better profite oure­selues by this doctrine, wee must call to mind what hath bin saide heeretofore: namely that the matters which are set downe heere, are true in themselues, notwithstanding that they be misseap­plied to the person of Iob. Thus see ye an instruction that is good and profitable for vs, so bee it that we haue wise­dome and discretion to know howe to vse it aright. And in effect we be done heere to vnderstande, that whenso­euer 50 we debate after what maner man may stande before God, wee must not alledge our owne prittle prattle, nor thinke too preuayle by vayne rhetorike: but we must be beaten downe and dismayde by considering the Maie­stie of God. To bring this to passe, let vs assure our sel­ues that it is not possible for vs to serch out that wise­dome which wee cannot comprehende, but that all the worlde must humble it selfe vnder it. Thus then ye see in effect what is shewed vs heere. And had this doctrine beene well hilde and practized, we should not at thys day 60 haue suche disputings as reigne in this worlde, in what wise men may be iustifyed and saued before God. VVhy so? For they that stablish any deseruings too purchace fa­uour in Gods sight, and to make them beleeue that they may saue themselues by their owne power, know not the Maiestie that is spoken of heere, but brabble about fonde trifles. For if the cace stood vpon dealing with men: there would not be so much boldnesse as we see vsed in deba­ting what the meane is whereby wee might stand before God. To be shorte, men haue bin so besotted, as they wist not what iustice, or iudgement, or any thing else is, when it came to debating after what maner God loueth vs, and is mercifull towards vs, and after what sort we might pre­sent our selues before his Maiestie too find fauour at hys hande. And therefore so much the more standeth it vs in hande too marke well this doctrine, when it is sayde, Shoulde not men answere a man of muche talke? or shall a babbler preuayle? Heere wee see howe mens talkatiue­nesse is dashed, yea though they like well of themsel­ues, and haue store of their vaine and fonde Rhetorike. For beholde what beguileth them: namely that they can iustifie themselues before men and beare the coun­tenance [Page 214] of Angelles, whereas there is nothing but want and filthinesse in thē. True it is, that they may haue some apparant reasons that men shall like well of: for in very deede, according to mans reason, when it is demaunded what rightuousnesse is: it will bee answered, that a man must liue vnblameably, he must discharge his duetie, hee must do euery man right. Ye see then what rightuousnesse is. If it be said that a man is rightuous before God though he be a wretched sinner, and that his sinnes are forgyuen him: behold that is a strange thing and such as cānot sinke 10 in mans fleshly vnderstanding. How so? To say that I am accepted for rightuous, and yet that the same rightuous­nesse is all the whyle out of me: that I muste bee fayne too borrow it of another: and that although God know me to be a wretched and damned creature, yet notwithstanding he will saue me: To what purpose is it? Therefore when the Sophisters and Hypocrites stablish mens merites, and beare them in hand that we be able to winne Paradise by oure owne power it hath somewhat a fayre coloure, and is easily receyued by the most part of the world. And here 20 ye see what causeth them to harden and rankle so muche the more. For to theyr seeming, in asmuche as men take their sayings in woorth, and accept them for good, God also ought to holde himselfe contented with them. But wee shall not further our cace thereby: and although that for a tyme God suffer vs too tell many a fayre tale, in­somuche that it seemeth that wee haue ouercome all: yet in the ende all must be fayne to come downe againe. For when God appeareth in his seate, then must all these disputings bee fayne too ceasse, wherein men foade 30 and vaunte themselues somuche nowe adayes. VVhat muste wee then doo? VVhen wee debate after what sorte men maye stande before God: wee muste not al­ledge lykely reasons, and suche as the worlde recey­ueth: but euery of vs must enter intoo himselfe, and in­too hys owne conscience. That is the poynt whereat wee must beginne. This will bee yet better vnderstoode, if we lay foorth the matters in some familiar order. I haue tolde you alreadye that when men come too debating, in what wise we become rightuous: by and by, according 40 to mans reason, it will be sayd, that we must lyue rygh­tuously. True it is that (to speake properly,) rightuous­nesse is when mens lyues are well ruled, so as there is no fault to bee founde in them, and that they performe Gods lawe and all that hee commaundeth them too the vttermost. Yea, but (as shall bee more fully declared) we muste proceede further too haue another rightuousnesse, bycause wee come short of thys. But in the meane while, when menne perceyue that it behoueth them too per­fourme theyr duetie, and too walke after GOD and 50 hys woorde: they fall too imagining thus with them­selues: VVell then, it standes mee on hande too fulfill Gods lawe: And they are of opinion that they shall bryng it about. And notwithstanding that they be vn­able to stirre one finger: yet it is a woonder too see how they beare themselues in hande that they be able to carie great mountaynes vppon their shoulders, when as they bee not able to life so muche as one strawe. Neuerthe­lesse they be so full of fonde ouerweening, as they straine themselues to perfourme Gods lawe by their owne free 60 will. Very well, in the ende they must be fayne to per­ceyue their weakenesse by their owne experience. True it is, that for a time they puffe out their blastes: yea, and there is another vice, namely that men surmize them­selues well able too make themselues rightuous without fulfilling of Gods lawe. As howe? By their foolish de­uotions, as wee see that in the papacie when men are de­syrous too become holy and rightuous, there is no men­tion of framing their life to the commaundementes of God. VVhat then? Euery man takes vp a toy of some good deuotion in his owne head, then shall Ceremonies, and then shall Superstitions reigne vnder the name of Gods seruice. So they heare Masse euery day, so they mumble muche, so they fast often, so they doo this and that: the poore hypocrites beare themselues in hand that they haue well quitte themselues before God, yea and they take him to be bound vnto them for it. And heerein they sleepe for a tyme: And if a man tell them it is but lost labour, they are fearce vppon him, and it spyteth them, [saying:] How so? Can so goodly a thing be vnprofitable? Or can God be vnrightuous? Then must hee needes ac­cept the seruice that I offer vnto him with such paine and carefulnesse. Lo howe the Idolaters pleade against God: and it seemeth to them that he doth them great wrong, if he do not accept and take in good woorth all their pel­ting trash wherewith they beguile themselues. Lo what a dyzinesse reigneth in mens braynes for the tyme: but yet (as I sayde earst) in the ende they muste bee fayne too graunt that all this is nothing. And when God presseth them and putteth them to tryall, then they shall be faine too acknowledge, Alas it is to little purpose to haue hea­ped vp so many Ceremonies after that sorte: and (which more is) when I haue done all that I can, yet doth myne owne conscience reproue mee, that if I haue serued God well in any one poynte, I haue missed in many o­thers. Men then beeyng reproued by their owne con­sciences, doo therevppon seeke for remedye, saying: VVell I see that if God shoulde enter intoo accounte with me, I shoulde bee very sore indaungered vntoo hym. Howe shall wee doo then? VVee fall to finding out of Satisfactions: like as in the Papacie euerye of them wyll confesse that no manne lyuing is able too fulfill Gods lawe, and yet in the meane whyle they ceasse not too sleepe still, bycause these wretched Hy­pocrites beare themselues in hande that they are able too make God amendes by bringing him some by pay­ment. True it is (say they) that in thys behalfe I haue doone amisse, but God wyll bee contented with mee when I shall haue made him amendes after suche a sorte, or such a sorte. And heere yee see whereupon grewe the inuention of all their woorkes of ouerplus or superero­gation as they terme them, that is too say, the woorkes which they yeelde vntoo God ouer and besydes his due. VVhen men doo so, they thinke not that euer they must come to account before such a iudge, but that they maye easily say, VVhat? VVe do all that wee can: for where­fore take wee suche paynes but too serue God? And shall wee thynke that all thys geere shall bee reiected at hys hande, and that hee wyll make no reckening of it? Moreouer althoughe wee bee weake and that there bee faultes and imperfections in vs: yet if wee labour too make amendes for our sinnes, God must needes haue [Page 215] regarde vnto that. After suche sorte will men parte, sup­posing themselues to be throughly well discharged. And (as I sayde afore) they conceyue rancour and hartbur­ning agaynste all warnings. Nowe wee see what the ho­ly Ghost condemneth heere: that is to wit, that men do so flatter themselues and rocke thēselues asleepe in their vayne imaginations, as it seemeth to them that they haue gotten the goale when men like well of their dooings. But all this is nothing. For when wee come before the heauenly throne, none of these pedling trifles shall take 10 any place. VVhat muste bee done then? VVe must know, yea and wee muste firmely beleeue, that all the rightu­ousnesse of the world is but abhomination, and that God may reiect it as filthinesse: and so in verie deede, although hee haue graunted vs the grace too labour vntoo good­nesse yet are wee not as yet come vnto it. For although wee trauell thitherwarde, yet is it with suche feeblenesse, as wee bee ouermuche too bee condemned. And wee muste call too mynde howe it hath beene declared here­toofore, that if wee bring but one poynte for our selues, 20 God will haue a thousande too confounde vs with. Yee see then what wee haue too marke in this streyne. Ye see also why I sayde that the matter standeth not vpon bab­bling, nor vppon the alledging of some reason that may carie a fayre coloure before men: but in especially that euerye of vs enter intoo himselfe, and examine our own lyfe howe wee bee cyted before God: and then will all babbling ceasse, and euery man will thinke more neere­ly vppon himselfe, knowing that wee haue none other meane too bee quit before God, but by condemning our 30 selues and by beeing vtterly abashed. But for the better vnderstanding of this matter, lette vs nowe come to that whiche hee addeth: Thou haste sayde my dealing is iust and rightfull, and I am sounde in thy presence. Heere Zophar sheweth what the babbling is whiche hee condemneth. Verely (as I haue warned you afore) hee misapplyeth this matter too the person of Iob, and hee doth him great wrong by accusing him vniustlie: neuerthelesse the do­ctrine in it selfe is good, holie, and profitable. Lette vs marke then that all suche as minde to iustifie themselues 40 and too bee seene without blame, haue nothing but vaine babbling, no though they bee taken for wise folke to the worldewarde. And it is a poynte that wee oughte too marke well. For if men come not to the applying of it, it will bee too small purpose too say, well, there must be no babbling when men come to treato of Gods secretes, and of his worde: it is too holy a thing for men to deale with at their pleasure, they must go too it with all sober­nesse and reuerence. Verely this may be a good warning. But Zophar sayeth here precisely, that all suche as minde 50 too aduaunce the power of men, and too perswade that there is nothing in them but rightuousnesse before God, are no better but babblers, how fayre a shewe soeuer they make. And therefore lette vs learne that there is no do­ctrine so well settled and grounded, as to be able to stand before God, saue only that which vtterly defaceth mē, & sheweth how they haue not any thing whereof they may make their boast, & (to be short) which cōfoundeth thē in such sort, as they haue none other refuge but only to the meere goodnesse & mercy of God. Herewithall we haue 60 heere two articles to marke. The one is, thatwhensoe­uer we talk of the holy scripture or of any thing that per­teyneth to religion, wee muste learne to speake soberly, and not lette oure tungs runne vpon pattins too dispute thereof at pleasure. I say, lette vs keepe oure selues from such vnaduisednesse: for wee see that this vice hath bene the cause that Gods truthe hath bene vtterly peruerted and turned into a lye. And for proofe heereof, what else is the Popishe Diuinitie than a heathenish fashion of vt­ter scoffing and rayling at all the secretes of God. For in poperie it is lawefull for men too babble as if they were tossing of some tennisball. And in good sooth the Pa­pistes say very true when they vse this bywoorde, That the holy scripture is to them as anoze of waxe. Lo how they blaspheme God, & are not ashamed to set it downe in theyr bookes. Yea and when they meane to proue that men should not holde themselues to the holy Scripture, and that wee haue no assurance of oure beleefe by Gods worde, but that wee ought to receyue that whiche is de­creed by men. See (say they) is not the holy Scripture a noze of waxe? True it is that in respect of thēselues they haue made it a noze of waxe, by turning and wresting it forewarde and backwarde to make a playne mockerie of God & his truth. And how is this come to passe, but by­cause they haue not knowne, that Gods vttering of his will vnto vs, is to the intent that euery of vs should enter into himselfe and examine well our owne consciences, & apply to our owne vse and instruction all that is contey­ned in the holy Scripture, assuring oure selues that God ment not to feede oure curiositie, nor to tickle our eares, but to edifie our soules, yea & that as might be most for our behoofe. So let vs beare in mind this article, that is to wit, that when we speake of God, we muste do it with all reuerence & feare. But in especially let vs come too that which is spoken heere: namely that whosoeuer will ma­gnifie men too acquite them and too iustifie them before God, is but a babbler, no though he can alledge neuer so fayre reasons. Let vs marke thē that all such as are puffed vp with presumption to allow of mens merites, were ne­uer yet throughly wakened to know what God is, & how much we be indetted to his iudgement. And why so? For whosoeuer shall once haue examined his owne consci­ence well, must needes haue his mouth stopt, & he cānot but know that all mankind is out of order, and that wee haue nothing but cursednesse in vs. And heerevpon wee may boldely saye, that all the teachers in the papacie are vtterly besotted, and become scorners of God and despi­zers of his rightuousnesse. And why? VVee see how they be bolde to aduaunce Freewill, to magnifie the strength of men, and to make vs beleeue that wee bee able to de­serue this and that: so as if wee haue committed any sin­nes, yet may wee well purchase oure selues forgiuenesse of them by oure owne good woorkes. For asmuche as they talke so, there needeth no more but the saying that is set heere, to shewe that they bee despizers of God, and bauling curres, that neuer had so muche as one remorse or scruple of conscience, but are vtterly blinded by the Diuell. And why so? For had they anye seeling or in­cling of Gods iudgement: certainely they woulde not babble so too aduaunce their owne merites, whiche are but pelting trashe. But on our side, lette vs learne too go too a better schoole, if wee intende too stande vp before [Page 216] God. And why? For (as it is sayde heere in the ende) wee shall haue suche an answere as shall serue too ouer­whelme vs vtterlie. If in these dayes wee sharpen oure beake to vaunte oure selues of our owne rightuousnesse, and be puffed vp with this vayne opinion (or rather out­rage) that wee bee well able to stande afore God: in the ende hee muste bee fayne too answere vs, yeahee muste be fayne to answere vs after suche a sorte, as we shall bee confounded therewith, according as it is sayde heere, shall a babbling persone preuayle? VVee may perchaunce 10 weene it: but wee shall bee beguyled. And why? For (as I haue declared afore) hee that will make himselfe rightuouse in Gods sighte, is but a vaine babler: that is to say, hee bewraieth that hee was neuer touched too the quicke, that his conscience is still a sleepe, that hee knoweth not what it is either too doo well, or too liue well, that hee taketh holde of the shadow in steade of the bodie, and finally that hee hath not considered that God must bee his iudge. And thus yee see what causeth men too recken so without their host, as it is saide in the Pro­uerbe. 20 But nowe lette vs come too that whiche Zophar addeth. Yeal woulde fayne (sayeth hee) that God woulde speake agaynste thee, and that hee woulde open his mouthe. Beholde howe men are reprooued too theyr confusion: that is too witte, when God openeth his mouth. So long as wee reason but with men, well, euery one of vs maye thinke his owne halfepenie too bee good syluer: but as soone as God openeth his mouth, wee haue nothing too replie. All that (say I) whiche wee beleeue to be as sub­stantiall stuffe as any can bee, muste needes go too the 30 grounde, and washe awaye, and all oure reasons shall bee but froath. There maye bee greate bubbling and boyling, but yet dooth it washe and vanishe away by and by. Therefore lette vs wey well this sentence, that God muste bee fayne too speake, too put men too silence, and too make men vtterlie rungtyed in this behalfe, namely that they maye not presume any more too al­ledge aught of their owne fantasies. And after what sort shall God speake? Hee hath alreadie spoken ynoughe in his holie Scripture too humble vs withall. For there we 40 see howe all men are condemned, and cursed in Adam, (marke that for a speciall poynte) and therevpon that it behooueth euerie one of vs peculiarly in himselfe too yeelde himselfe tootoo blameworthie, seeing that God sheweth vs that oure sinnes are so horrible, as wee can­not mislike ynoughe of them, and that althoughe a man bee greeued in himselfe, and lothe his owne lyfe: yet knoweth hee not the hundred parte of the euill that is in him. God telleth vs this. And wee see how Sainct Paule putteth all men vnder shame, so as when wee reade that 50 texte of his, oure heare oughte too stande vp vpon oure heades, too see howe wee bee condemned there too all naughtinesse, and that although euery one of vs bee not giltie alike in fact, yet all of vs haue the seede thereof within vs. Yee see then howe God hath giuen sentence of damnation vpon all men. And this ought to be inough too make vs shrinke downe oure heades, and to make vs vtterly tungtied as I sayde afore. But what? men are so stately, as they cannot stoupe, though the Scripture con­founde them, according as wee see, that notwithstanding 60 this, men thinke still to iustifie themselues before God. And that is the greatest difference that is betwixt vs and the Papistes: namely that if it bee demaunded what is the meane of oure saluation, the Papistes will haue no­thing but their owne freewill, merites, and Satisfactions: and on the other syde wee saye, that man beeing vtterly voyde of all rightuousnesse, & hauing not aught in him­selfe but cursednesse: muste flee for succour too the one­ly mercie of God, and seeke that thing in our Lord Iesus Christ, whiche is not in oure owne persones. VVee see then that all the things conteyned in the holy Scripture, concerning oure sinnes and the humbling of vs before God, are not able too ouermayster vs, nor to take awaye this pride and presumptuousnesse of our flesh. And ther­fore God must be fayne to speake after another fashion: that is to wit, hee muste make vs feele that by experience whiche is conteyned in the holy Scripture, to the end we may knowe howe it is vntoo vs that hee telleth his tale: and speciallie that hee take from vs the towell of Hypo­crisie whiche keepeth oure eyes faste shet and clozed vp. For when wee reade in the holie Scripture, that there is not one whiche speketh God, but all are giuen to euill, and all are filthie and infected with theyr sinnes and cor­ruptions: and therewithall that there is nothing else in men but vanitie, that all their wisdom is but foolishnesse, and that all their thoughtes and affections are but wic­kednesse and enmitie against God and all rightuousnesse: when wee heare this: (wee say in our selues,) Tush, this is spoken of the wicked, I am none of that number, eue­ry man exempteth himselfe. Furthermore, wee surmyze that wee haue I wote not what goodnesse in vs: and if there bee but one poore drop, we stretch it out farre and wyde, so as we beare our selues in hande that we bee able too content God throughly. And therefore muste God come take away the sayde to well: that is too witte, that wee may not imagine or surmize our selues to haue any abilitie, but assure oure selues, that all the curses whiche are conteyned in the Scripture, doo agree and pertayne vntoo vs, and must needes wound vs as mortall plagues, that wee may knowe oure confusion. Thus yee see what wee haue too marke in this streyne. So then whenso­euer wee desire too knowe what rightuousnesse is, that is too say, howe wee become rightuous, and howe wee maye obteyne fauour in Gods sighte: wee muste consi­der well that the cace standeth not vppon seeking that whiche shall seeme good before men, or whiche may bee allowed by mans reason, or by all that euer maye bee alledged before creatures. VVhat then? Lette vs heare God speake: that is to say, let vs receyue the holy scrip­ture, and let euery of vs submit himselfe therevnto: lette God speake, and let vs holde our peace without making of oure accustomed replyes. Furthermore for asmuche as there is the sayde Hypocrisie in vs where of it behooueth vs too bee clenzed: let vs consider also that Gods iudge­ment muste bee dreadfull too vs, and that wee muste be astonished at it. And therefore lette vs beseech him that when hee hath spoken terribly vntoo vs, hee will com­forte vs therevpon, that wee may take some taste of his goodnesse. VVhen we once know this: it is certaine that we shall not make much disputing about the sayd article, nor bee curious in serching after what sort men may be­come rightuous. For firste of all it behooueth vs to vn­derstande [Page 217] that there is nothing but all euill in vs, and we heare howe it is sayde, that euen hee that dareth vaunte himselfe most, shall finde nothing but cursednesse in him, from the crowne of his heade too the soale of his foote. Againe, though God should finde vs throughly well dis­posed to walke in his feare: yet what is that too the pur­pose? VVe shallbe alwayes vnperfect neuerthelesse. But the mischiefe is, that whatsoeuer God sayth in his worde, yet we continue alwayes still at one poynt, we haue our eyes still shet: and it seemeth too vs that howsoeuer the 10 worlde go, there is alwayes somewhat in vs, and that wee may warrant ourselues by our owne workes. God there­fore must be faine to set himselfe in this cace before our eyes, and to shewe vs that there is nothing in vs whereof we may be proude. Howe shall men doo then when they be so confounded? It is certain that they are neuer a whit hindered thereby to runne vnto our Lorde Iesus Christ. But if we be puffed vp with pride, wee shall haue no lust to do so: it will bee with vs as when ones stomake is full of winde, whereby it is so weakned as it cannot receyue 20 any thing. Contrarywise if we becleare from all presump­tuousnesse, we will be a hungred, and wee will desire no­thing so much as that God should remedie our diseases. So then, all they that haue hearkned vntoo God wyth a good will, (that is too say, whiche haue first sought that which is shewed vs in the holy Scripture, and afterwarde laboured too applie the same to their owne instruction, assuring themselues that it is vntoo them that those holy wrytings speake:) all such (say I) do easily consent to this doctrine, namely that we haue no rightuousnesse in our 30 selues, sauing that is giuen vs by the grace of our Lorde Iesus Christ: and that although God finde vs cursed, for­lorne, and damned sinners, yet he redemeth vs out of the sayde confuzion, whereof the raunsome was payde when Iesus Christ sheaded his bloud for our redemption and saluation: and that nowe hencefoorth forsomuch as the obedience which Iesus Christ hath yeelded too God his father, is set ouer vnto vs, it is all one as if wee our selues had fulfilled the whole lawe. Thus ye see howe wee may doo our selues good by this lesson. To bee short, a man 40 shall neuer knowe what is ment by beeing iustified by fayth, vntill hee haue heard God speake, yea and that his hearing of him hath made him to humble himselfe and too bereeue himselfe of the sayde foolishe haultinesse, wherethrough men take so much vpon them, and where­with they are so besotted. Lo what Zophar ment by say­ing, O that God would speake and open his lippes agaynst thee. And he sayth expresly, that God openeth his lips. In deed it is an Hebrew maner of speaking, and it reporteth a ve­hemencie of speach, like as when a man treateth earnest­ly 50 of a matter, so as he not onely speaketh a woorde or twaine at a glaunce, but layeth it forth at large, so as hee maketh a full conclusion of it. But I haue tolde you that this must be throughly well weyed bycause wee see howe men herken vnto God but by halues. True it is that per­aduenture we shall well heare euery worde: but what for that? That is no matter of great weight so long as wee hold not al that God sheweth vnto vs to settle our selues throughly in all that hee sayth to vs. Therefore it is not ynough for vs to haue yeelded the one eare vntoo God, 60 and to haue heard euery worde that he shall speake vntoo vs: but we must be heedfull to followe all that he sayth throughly in all poynts. Then if he shall haue once ope­ned his lippes to condemne vs, wee will bee no more gi­uen to babling: that is to say, we will be no more so pre­sumptuous and ouerhardie, as too bragge of our owne rightuousnesse: for wee shall bee vtterly ashamed of our selues. It is sayde afterwarde, That God will reacole the se­cretes of wisedome. Verely in saying so, he sheweth that Iob might well haue bene punished double: that is to say, that he might haue had twice as much iustice executed vpon him, and God might haue forgotten him for his miquities sake. or else might haue serched him, for the Hebrew worde signifieth too Exect, and sometimes also to require an ac­count, and such other like. And therefore a man might ex­pounde it, that God was able too charge him with suche things as he should perceyue himselfe to be double in his daunger: and all commeth to one ende. But first of all, whereas it is sayde that God will reueale a wisedome, that Iob wist not of before: it is to shewe vs, that the knowledge which we haue of our sinnes, & of the inestimable good­nesse of our God, passeth all our capacitie, and is a wise­dome that can neuer bee atteyned vnto by mans reason; but must come too vs from aboue out of heauen. I haue warned you alreadie, that this geere is misapplyed vntoo Iob: and in deed hee knewe well ynough that men must not measure Gods rightuousnesse by their owne wit. Iob hath well opened that poynt himselfe, and (as I haue she­wed) he had a good case, howbeit that he hādled it amisse. But the line that wee must go by, is this: namely to take this present doctrine generally, that we may bee profited by it. Behold thē a speciall poynt: which is, that the things whiche the Scripture telleth vs of the rightuousnesse by faith, are a higher secret than men can attein vnto. VVhat is too bee done then? God must reueale it vnto vs. And that is the cause why the Papists cannot assent herevnto. For they holde themselues continually too theyr owne imaginations. They knowe what is rightuousnesse after the maner of the heathen Philosophers. For if a man aske an heathen Philosopher what rightuousnesse is: It is a life well ruled in all vertuousnesse, will he answere. And euen so also do the Popish diuines reason of it. VVee say that the same is true in it selfe: but we must step yet further: that is to wit, to another rightuousnesse which is not in men, and whereof there is not one droppe to be founde there. Then must they bee faine to haue an other rightu­ousnesse, which is, that hauing condemned vs in our own persons, he should take vs to mercie for our Lorde Iesus Christes sake: that by his meane we may be acceptable & holy too him, forsomuch as the obedience whiche Iesus Christ yeelded vnto him, is set ouer vnto vs. But (as I sayde) this geere entreth not into mans brayne. And here ye see why they that take themselues to bee most wittie, put their trust in their owne strength, bicause they pur­pose to comprehende it by mans reason. But what? Let vs not thinke it straunge, seeing it is sayde that it belong­eth onely vnto God to reueale his owne wisedome. As if it were sayd, True it is that so long as men tie themselues to the imaginations of their owne witte, and will needes iudge after their owne liking, they shall neuer vnderstand what it is to be rightuous before God, they shall doo no­thing but babble: and when they haue set neuer so many [Page 218] Ayre colours vpon the matterial of it shall be but smoke. And why so? Bicause that to know after what sort we be­come rightuous before God, is an inestimable wisedome, and hidden from mans reason, vntill such time as God haue spoke vnto vs, and disclozeth to vs what is our con­fusion, and vntill he haue made vs perceyue that wee bee not able to stand before him, but are vtterly cast away as cursed creatures, and that there is none other meane for vs to haue accesse vnto him, but only by comming vnto him in the name of our Lord Iesus Christ his only sonne. 10 Then till such time as God haue shewed vs this, we shall alwayes be giuen to babbling: that is to say, wee shall bee giuen too this fonde presumptuousnesse wherewith wee be moued and tempted. And therefore God must bee fayne to reueale vnto vs the wisedome which we are not acquainted with, to the end we passe not our bounds and the things that we ought to know. Ye see in effect what is touched here. Let vs learne then as oft as we be temp­ted with the sayde ouerweening, that our owne vertues ought to beare some sway, and that wee may well satisfie 20 God by our owne deseruings: let vs learne (I say) to re­turne to that which is spoken heere, namely, that it▪ be­longeth only vnto God to disclose his owne secretes vn­to vs, and to teach vs his wisdome. And so farre are wee off from being able to atteine to such knowledge through our owne power, that we flee it as much as is possible, & blindfold our own eyes, to the intent we might put away all perceyuerance and feeling of Gods iudgement from vs. So much the more therefore behoueth it vs to marke wel the rigoure that Zophar speaketh of here in the name of God, as a messenger or Herault sent by him, too sum­mon vs too his iudgement seate, that wee may knowe what maner of rigour the same is, that is to witte, that it is intollerable whensoeuer God lysteth too vse it to­wardes vs. VVhat must wee do then? we must learne to knowe what we bee, and to humble our selues, that wee may returne to our God with hartie repentance, who de­syreth nothing but that we shoulde come too him in the name of our Lorde Iesus Christ. Then let vs go too him mourning for our sinnes, and so wounded with the in­warde conceyte of his iudgements, as we may desire no­thing but that he should take vs to mercie, and receyue vs vnto him, not onely to forgiue vs our sinnes past, but al­so to amend in such wise for the time to come, as we may walke in his obedience: howbeeit that the same walking must not be to the ende to pay him with our merites and workes, and to make vs returne into his fauour, and too beseech him to gouerne vs in such wise by his holy spirit, as we may continually call vpon him and sue too him as to our Father.

And nowe let vs cast our selues downe before the pre­sence of our good God and father, with acknowledge­ment of our sinnes: praying him that his making of vs to feele them, may be to amende vs in such wise, as we may not desire any thing so much as to come nearer and nea­rer vnto him, vntil we be come thither in full perfection. And so let vs all say, Almightie God and our heauenly father, we knowledge, &c.

The .xliij. Sermon, which is the seconde vpon the .xj. Chapter.

FOr asmuch as it is no easie mat­ter for vs to conceyue howe too humble our selues: therefore ye see how God standeth the more vpon this doctrine, too the ende we may haue so much the more occasion to put the same in vre. Yesterday wee sawe that if God 50 punish vs, we must not replie a­gaynst him: for in the ende we shal find that he hath borne with vs alreadie▪ and that he might of right vse greater ri­gour towards vs. And if he heare vs not, it is bicause our sinnes haue separated him from vs, and we are vnworthie to bee heard, but are forgotten at his hande by reason of our sinnes, according as it is sayd that the wicked shal gain nothing when they thinke too haue their recourse vntoo him, as in verie deede they go not too him vnseynedly. And as for the good if God heare them, it is not oute of 60 hande, or at leastwise hee suffereth them not to perceyue it, bycause it is good that they should be meekned. After the setting foorth of this article, that it is not lawfull for men to iustifie themselues before God: now in generall it is sayde, that we labour in vaine if we go about to seeke out his wisdome. VVhy so? For it ouerreacheth the Hea­uens, it is deeper t [...]an the bottomlesse pittes, and the wydenesse of it stretcheth through all. Let vs haue an eye to our owne measure. Beholde howe man who would ouerreach the whole earth, needeth no more than sixe foote too couer him. Man is desirous to inclose the whole sea in his imagi­nation: and in the meane while hee himselfe is nothing. He would fayne surmount the heauens: and howe shall hee come thither? Hee woulde gage the bottome of the depthes: and what meanes hath he to do it withall? Ne­uerthelesse let vs put the cace that mans minde is able to stye aboue the heauen▪ and that nothing could be hidden from it: yet should we come short of Gods wisdome, bi­cause it is infinite▪ It cannot bee compared eyther with the deepes or with the heauens: for it farre ouerpasseth [Page 219] them all. And therefore let vs assure our selues that oure presumption is foolish when wee go about to knowe the reason of Gods doings. Thus ye see in effect what is she­wed to vs heere. VVherefore let vs marke, that this word Wisedome, is taken heere for Gods purpose, determinati­on, or intent, which we be not able to comprehend. True it is that wee may well tast some little portion of Gods wisedome, like as when we beholde his creatures, there he sheweth himselfe vnto vs, howbeit but partly. Let vs no more but take a braunch of some herbe, and wee shall 10 see after what sorte and with what cunning God hathe wrought there: The same is a very lookingglasse of hys wisedome. Then is it much more reason, that when wee come to his greater and choycer works, we should there perceyue that Gods wisedome is a woonderfull thing, if we haue any tast at all of it. But by the way, the perfect­nesse thereof is spoken of heere: that is to witte, that if wee will needes knowe why God doth all things, or if a man be desyrous to see what end God setteth afore hym­selfe, and what cause moueth him therevnto: wee muste 20 needes be vtterly confounded. But heere first of all wee be admonished of the rawnesse of our wit and vnderstā ­ding, to the intent wee passe not our boundes, nor play not the horses that are broken looce, as wee see that the ouerweening and pride of oure nature driueth vs there­vnto. But hereby wee haue also to consider the goodnesse of our God, who applyeth himselfe vnto vs, and too oure feeblenesse, that we at leastwise tast of that whiche is in­comprehensible vnto vs: and although we conceiue it not throughly, ne tast it fully: yet he sheweth it to vs, and ma­keth 30 vs to feele it so far foorth as is for our profite. Thus see you two articles which are well woorthy to be mar­ked. As touching the first, I haue tolde you how it beho­ueth men to cōsider how rawe and how weake of vnder­standing they bee, that they presume not to thrust them­selues too farre forwarde too make inquisition of Gods woorkes, more than hee willeth them and giueth them leaue to do, I say more than hee willeth them, and gyueth them leaue to do▪ For (as I haue touched already) God of his goodnesse doth not vtterly barre vs from hauing any 40 perceyuerance at all of his wisedome: but it behoueth vs to keepe measure. Then let vs be well aduised that euery of vs haue an eye to hys owne habilitie and too marke howe suttle and sharpe witted wee bee, and howe greatly gyuen too this ouerboldenesse wherevnto oure owne nature eggeth vs continually. How is that? VVe woulde alwayes bring God to account of all his doings. VVhen we meete with any straunge thing, and men say vntoo vs, such is Gods good pleasure, bycause he hath ordeyned so: and therefore we must not pleade against hym: yea 50 say wee? But why dooth hee not otherwise? For suche an inconuenience will insue heerevpon, and the matters may drawe quite and cleane awke from that which might bee for our profite. Thus we see howe that at euery push we woulde fayne haue God to yeeld vs a reason why hee dooth this or that. Moreouer althoughe wee haue not any thing too alledge: yet woulde wee that God should not conceale any thing from vs, but that wee myghte enter intoo the greatest secretes that he hath. And wee see howe sore our hartes are tickled in thys respect. True 60 it is that some bee more sharper set than other some bee, but yet it is a common vice wherewith we be all of vs in­fected from the greatest too the least. Therefore let vs marke well how it is tolde vs heere that Gods wisedome ouerreacheth the heauens, and is deeper thā the depthes, and also that it is in vayne for vs to desire to comprehend it in our brayne: For that measure is farre too short: in­somuche that if a man had a hundred times more vnder­standing than hee hath, yet could hee not atteyne to the hundred part of Gods wisedome. Seeyng then that wee bee nothing, and Gods wisedome is a bottomlesse depth: haue wee not so much the more cause to hold our selues short, and not too followe our owne fancies in seeking more than God giueth vs leaue to do? Then let it come to our remembrante to saye, whyther goest thou thou poore creature? thou entrest into a bottomlesse pit: wher­out of thou canst neuer escape. This is the warning that we haue to follow in this sentence. But by the way let vs also beare in mind that whiche hath bin declared concer­ning the fauour that God sheweth vs in applying himselfe to vs, and in shewing vs his workes, so farre foorth as it is for our behoofe and profite to know why he doth thys or that▪ And Gods applying of himselfe after that sort vntoo vs, is not bycause he is bounde to vs: (for what bonde can there be? or how can we chalenge him to do it?) But in so doing he sheweth how greatly he loueth vs, seeing he cō ­meth neere vnto vs so familiarly. VVee heare how oure Lorde Iesus Christ sayeth to his Disciples, I will no more call you my seruants, ye be my freends by reason of the secretes that I haue shewed you: for I haue familiarly told you all that I had in commission from my father. And so seeing that God commeth so familiarly vnto vs: we haue a great and singular record of his loue. Therefore let vs learne to inquire of Gods works no further than he him­selfe leadeth and ruleth vs so to do. And this is wel worth the marking: for we see men incline continually to some extremitie. I tolde you already that there is such a pride in mans heart, as hee would fayne know all things, so as nothing might scape him: and that euery one of vs is gy­uen to that vice. VVell then, God sheweth vs that wee must not bee too wise, and that we must with sobernesse [content our selues] to know that whiche hee disclozeth vnto vs. Now hope we to keepe our selues from that vice, and therewithall enter into the contrarie extremitie, say­ing: then must we shet our eyes and inquire of nothing. Nay: there is great difference betwixt a meannesse and nothing at all. For God hath not made vs after hys owne Image too haue it sayd, that wee shoulde become brute beasts by his consent, and that wee shoulde haue so little regarde of the light that he sheweth vs, as it shoulde be quite quenched in vs: but lette vs learne to knowe so much as it pleaseth him to teach vs. If God be our schole­maister and we giue eare to his speeche, he is able to giue vs wisedome and discretion to comprehend his learning, and wee cannot do amisse in it. But if our Lord shet hys mouth, wee also must shet vp our wittes and holde them in prison, that wee take not libertie to say, I would know this, or I would know that. For God will not haue vs to know more than hee hath shewed vs. Seeyng then that these two vyces reigne in the worlde: it standeth vs so muche the more in hande to marke what I haue sayde: that is to wit, that we should vse the grace and priuiledge [Page 220] which God giueth vs when he sheweth vs that which is for our profit to know Some will vse the common Pro­uerbe, That Gods secrets are not to bee searched. True it is that they are not to be searched, sauing so farre forth as he maketh vs priuie to them, and then are they no more secretes. As how? Ye see howe S. Paule calleth the Gos­pell a wonderfull secrete whiche hath beene hidden in God, yea in somuch as the Angells haue bene rauished and amazed at it, and highly honored it. And yet neuer­thelesse the same is an easie doctrine to vs. For ther God 10 vttereth his wil vnto vs, yea and (as ye wold say) so fore­cheaweth our foode as there is nothing for vs to do but to swallow it downe: he boweth vnto our rudenesse, & sheweth himselfe exceeding homely. VVe see then that the Gospell is in it selfe so high a wisedome, as wee [of our selues] can neuer arteyne vnto it, seeing that the An­gells comprehende it not: and yet notwithstanding it is such a doctrine as ought to be knowne vnto vs, yea euen to the rude and vnlearned sort, (according as sainct Paule sayeth in another place) that is to wit, for somuch as God 20 hath there applied himselfe vnto vs. But there are other secretes which are hid from vs, add wherevnro God gy­ueth vs no leaue to atteine as yet. True it is that at the last day, we shall know all things: but as now wee muste be­thinke vs of that which S. Paule saieth, that is to wit, that we know now in part yea and darkely: so as God giueth vs some forecast of that which shall be reuealed perfect­ly vnto vs when we be fully transformed into his image and glory. So long therefore as we be clothed with mor­tall flesh, let vs acknowledge our owne small capacitie, 30 and content our selues with what soeuer it pleaseth God to giue and discloze vnto vs. There are then some se­cretes of God, which he will keepe priuie from vs during this mortall life, like as we cannot know what hee hath determined to do with this man or with that. As for the faithfull, they haue a sufficient witnesse that God hath chozen and adopted them to be his children and to inhe­rite saluation. But yet for all that, they cannot see the re­gisters of heauen, to know whither they be written there or no. It is ynough for them that God hath giuen them 40 a good copie of their election to looke vpon in our Lord Iesus Christ, insomuch that being his mēbers they doubt not but God will auow them to be his children. Howbeit we know not who bee the companie of the chosen: wee know not who bee the castawayes as yet: we know not wherefore God doth one thing or other: and if we dis­course of Gods prouidence and of the things that we see through the whole worlde: wee shall be confounded in them. For that streyt and secrete ordinance of God is to high for vs to atteyne vnto▪ Yee see then that as concer­ning 50 the secretes that are hid from vs, men must learne to vse modestie in them. To be short our wisedome must be to herken vnto God, and to follow simply that which he sayeth without going any further. There are (say I) two things wherein the true wisedome of men cōsisteth: That is to say, To heare God speake, and without gaine­saying to follow whatsoeuer is conteyned in his woord, so as the same may haue authoritie to make vs feare God and too humble our selues vnder him. Lo heere a good meane to become wise. But lyke as it behoueth vs too 60 obey God, and to follow that which he sheweth vs: so al­so must we not desire to know more than is conteined in his word. For when men wil needes be wise against God, they become starke mad. VVe see what befel to our fore­father Adam, yea euē in the time that he was most pure & soūd, being created after the image of God, when he was in far more excellent and noble state than men be now adayes: for the image of God is so darkned in vs, as there is no more light, nor almost aught els than darkenesse in vs. Adam could not content himselfe with that state, but was desirous to haue a higher perfection: and whereinto is he falne? Into so foule a sinke as we ought henceforth to be ashamed of our state. Now (I pray you) if we climbe still to the saide highnesse wherwith Adam was tempted, and the wretchednesse where into we are falne or rather tumbled cannot meeken vs: must we not bee punished double? Therefore lette vs learne not to couet to know more than God sheweth vs, as I haue sayd alreadye. Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture, nother let vs do as the Papists do, who say that their forbearing to know autht, is bicause the doctrine of the holy Scripture can­not be throughly comprehended of all men, and bicause men are in great daūger to be intangled in many errours and heresies: and bycause they see how all the confused­nesse of the world springeth of this, that men are caried away with a fonde desire of knowledge (as they terme it) and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church. It seemeth at the first blushe that this hath some colour: and yet all is but crused blas­phemie against God. And why? for (as I haue sayde al­readye) although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto: yet hath not God published his Law in vaine, ney­ther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures, yea euen to the ignorantest sorte, for he disclozeth himselfe there after so louing and gentle a fashion, as there is no man but hee may be fami­liarly acquaynted with that whiche is shewed there. So then let vs not be vnthankfull to our God, let vs not ac­cuse him to haue spoken out of the bottome of a bottle. For he protesteth by hys Prophet Esay, that he calleth vs not to him in vayne, and that he hath not spoken in hud­dermudder: but that his voyce soundeth lowd & cleere, so as it ought to be heard of all men, and all of vs ought to receyue it. Then sith the cace standeth so, let vs har­dily study Gods worde, let vs apply all our wittes there­vnto, and our labour shall not be vnprofitable. And fur­thermore let vs vse the sayd sobernesse that I haue spo­ken of. And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men▪ sheweth them whereto they ought to apply themselues: that is to wit, to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ, so as wee neede to do nothing els all our life long, than to seeke di­ligently the sayde grace that is shewed vs in our Lord Ie­sus Christ, as how wee bee rescued from Satanstyrannie, and set free from the bondage of sinne and death: howe that whereas wee were vtterly damned by nature, and wretched and lothely sinners before God: wee be now become rightuous before him, so [...]he receyueth vs and [Page 221] liketh well of vs: Howe we be gouerned by his holy spi­rite, to the ende wee should fight against the lustes of our owne fleshe: and howe wee bee reserued vnder his hande and protection, so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre, yet wee maye be able to driue him backe, bycause we be in the sheepe­folde and keeping of the good sheepeherd Jesus Christe, who hath promised that he will not suffer any of them to perish whome the father hath put into his hande. There­fore let vs get the knowledge of these things, and further 10 also how we ought continually to preace vnto God, how it is lawfull for vs to call vpon him with open mouthe, bycause he hath giuen vs a mediator who maketh vs way vnto him, and howe that Iesus Christe beareth worde for vs, so as God dothe out of all doubt heare vs when wee praye to him in Christes name. If we knowe these things well: then is our tyme well bestowed. For this cause S. Paule addeth what is oure heygth, our depthe, and oure bredth: and (to be short) he willeth men to behold howe they maye bee perfectly wyse: namely by knowing tho­rowly 20 the grace that is vttered and wrought vnto them in our Lorde Iesus Christe: Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe. For it is a deepe gulfe: and who is hee that can attayne to it? Let vs be sure that all our strength will come shorte of it. Therefore men must humble themselues. And so lette vs beare in mynde what S. Paule sayeth to vs, namely that when we shall haue styed vp aloft aboue the heauens, we shall not atteyne to knowe aught else than the fatherly 30 loue of oure God, assuring our selues that therein wee shall haue the perfection of all wisdome, whiche shall stretch out it selfe high and deepe, farre and wyde, and on all sides. In these wordes S. Paule taunteth these curious heades that are fisking here and there, desirous to stye vp aloft, and to sinke down low beneath, and to search things ouer and ouer: and yet in the meane whyle there is no­thing but vanitie in them, and the nimbler they bee, the lesse surenesse and firmenesse is there in them. S. Paule therefore checketh men for making their discourses so 40 sondly, and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite, they would content themselues with that which is shewed them simply in the Scripture. And heere yee see also why Moyses after he had published the lawe, sayeth: Aske no mo questions, saying, who is he that shall climbe into hea­uen? who is he that shall go ouer the sea? who is he that shall go downe into the deepe? For yee haue the worde in your mouth and in your hearte. S. Paule applyeth this saying too the doctrine of the Gospell, and not wyth out 50 cause. For the lawe is in it selfe very darke, and could not haue contented men nor giue them that which was need full for them, if God had not sent them to Iesus Christe. But now haue we that which the fathers of olde time had but in part. For God putteth his worde into our mouth and into our heart, not by giuing vs some little taste of it, but by filling vs with it to the full, if so bee that our owne lustes were not insatiable, according as mennes lustes are verie gulfes, I meane in all thinges. For when wee come once too inquyring and searching: beholde what an vn­measurable 60 gulfe is in vs, so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God, and to packe vp his glorie all in one little fardell, and that hee shoulde reserue nothing to himselfe. Seeing then that we bee suche: lette vs remember well Sainct Paules saying, and let vs apply all our studie that way as long as we liue, and lette vs profite more and more in the knowledge of our Lorde Iesus Christ, to the intent that when hee hath once graffed vs into his bodie, hee may increace his gifts in vs from day to day, vntill we bee throughly filled with them. Lo what wee haue too marke in this streyne. Forthwith it followeth: VVho is hee that can let God, if hee liste too shet vp? If hee liste too let looce, If hee list [...] too remoue all, If hee liste too make a newe order: who is hee that can disap­poynte his purpose? VVho shall sette himselfe agaynste his good pleasure? After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome, further­forth than he giueth vs leaue and licence: Here the same knowledge is declared too vs: namely that it is not law­full for vs to grudge against his doings, as though it were in oure power too restreyne him. The reason is for that wee oughte too like well of all that euer God dooth, al­though wee knowe not why hee doth it, but that he hide it from vs: not that hee is loth to haue vs conceyue the reason of his workes: but bicause it behoueth vs to haue him trie our obedience, that wee may know what we be. If God shoulde giue vs a full declaration of his woorkes heere as now: who should bee able to indure our pride? what woulde wee thinke our selues to bee? For although wee see our wit to bee so weake, that wee feele our selues to be wrapped in darkenesse or cloudes, and that our vn­derstanding will not reach threefoote afore vs: yet a man may see how wee ceasse not to auaunce our selues aloft: and therefore what woulde become of vs, if God should not reyne vs shorte? Moreouer what honour yeelde wee to God, when wee will comprehende all his dooings? It shoulde seeme that we woulde bee hayle fellow well met with him. For wee see what pryde is in vs alreadie. And therefore it is good that God shoulde trie our obedient­nesse, too the ende wee may learne to glorifie him in all our dooings, yea euen though they bee things to vs vn­knowne, and though we find them so straunge at the first pushe as they make vs to say, by all likelyhood this ought to go otherwise. But lette vs say, seeing that Gods good pleasure is so: it behoueth mee to yeeld thereto. VVhen men are once come to suche a discretion, then haue they greatly profited. Yee see then what the cause is that God sheweth vs not why hee doth this or that. Furthermore whereas here is mention made of Remouing, shetting vp, and letting out: it is as muche as if it had bene sayde, if God should chaunge and transpose all that euer wee see: yet ought not wee to gaynesay it, nor presume to stryue with him, or to alleadge any thing agaynste him. True it is that when wee beholde the order of nature that God hath set alreadie, wee ought of right too glorifie him for it as it is. And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes, and to con­fesse that hee is wise, rightuous, and mightie, yea euen af­ter a wonderfull manner. For it behoueth men not one­ly to bee taught too giue him glorie with all reuerence: but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Da­uid, [Page 222] that it is impossible too atteyne too this wisdome of God, which appeareth in his workes: and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him, and wherein it is his will too keepe vs occupied at this day: yet neuerthelesse it should behoue vs to submit our selues therevnto, [and to say] that hee doth it not without cause. If we thinke it straunge: then (as I sayde afore) let vs learne to say, yea: but who art thou wretched creature? I pray you if a man haue gotten great vnderstanding and skill, and yet know­eth 10 not himselfe: will men say hee is wise? I say if a man haue applyed his minde too learning, yea and haue pra­ctized himselfe in affayres, insomuch that hee is able too giue another man good counsell, and yet in the meane while is a starke soole, and vtterlye witlesse in things that concerne himselfe, and which touche his owne per­sone: will not men say, that suche a one hath no witte? True it is that he hath witte and remembrance for other men: but hee hath no discretion for himselfe. Euen so is it with those that would restreyn Gods mighty power to 20 their own fancie. And why? For they thinke themselues able to cōprehend all: and they fayle in the cheefe poynt: that is to wit, in that they know not thēselues. For he that entreth into himself, & looketh vpon himself throughly: shall find himself to be vtterly vnskilfull, and as weake as can be, and therfore that he hath great need to walke mo­destly and humbly before God. Ye see then how men are caried away and haue neither reason nor discretion, when they go about after that sort to cōprehend Gods mightie power by their own conceyts. So much the more therfore 30 behoueth it vs too marke well this lesson, that whether God shet vp or let out, or chaunge all: we must not ther­fore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs: And that although wee knowe not the reason why he worketh in that wise: yet notwithstanding wee muste learne too glorifie him in all poynts, saying, Lord it is good reason that all things shuld be lawful to thee, & that thou shouldst vse thy creatures as it pleaseth thee, so as thou mightest pul down the hea­uens, and raise vp the earth aloft. To be short, whensoeuer 40 thou dealest as thou listest with thy creatures, thou pas­sest not beyond thine owne right, neither vsurpest thou a­ny other mans right. For al of it is thine own due. Behold (I say) after what sort men ought to glorifie the goodnesse & mightie power of God. But yet for al this, we must not father a lawlesse power vpon God, as the Popish teachers terme it. For that were a cursed and diuelish thing to do. They cōfesse in their schooles that God might of his ab­solute power thunder vpō the Angels & damne thē: but they call this absolute power of Gods, a wrongfull & ty­rannous 50 power. Let vs take good heede that we surmize not God to be as a Tyran: for he doth al things with in­differē [...]e & vprightnesse. Neuerthelesse he hath his own purpose which is hidden frō vs: and therfore it becōmeth vs to honor his rightuousnesse though it be vnknowne to vs, and that all our wits and vnderstanding be vnable too arte [...]ne therevnto. And this is it that we haue to remem­ber in this streyne. Seeing then that the cace standeth so, as it is not for mortall men to lift vp themselues agaynst God, to withstande his mightie power, or too finde fault 60 with his rightuousnesse, no though it shoulde please him to alter the order of nature, and too remoue and shift all things: I pray you must wee not needes bee vnthankfull▪ and forwarde if we murmur agaynst God in this present orderlinesse which we see to be so beautifull, and wherein▪ there is nothing to be foūd fault with? Let vs put the cace that God turned the light into darkenesse, that the Sunne tumbled downe into the deepe, that the earth mounted vp on high, and that al things were confounded togither▪ yet ought we to glorifie God, and to say▪ Lord it is so that we are astonished, & these things are right strange to vs, but what for that? vouchsafe thou to hold vs in awe, vn­till thou haue shewed vs that this is good. Thus yee see what we haue to doo. But nowe there is such an orderly disposition in the world, that spite of our teeth we be for­ced to say that it is such a workemanship as no creature is able to atteyne vnto: and must not our mindes then bee ouermalicious, when wee cannot glorifie God with all lowlinesse? True it is that wee see some confuzion in the present order of nature: and whereof commeth it that God disposeth not things as it were to bee wished, but it seemeth that all should be turned vpside downe? wherof cōmeth that? Of our sinnes: we are the cause that God continueth not things in the same order that he had set them at the beginning: for wee make many confuzed midlies. Yet neuerthelesse wee must in this cace deeme God to be an vpright iudge. Herewithall let vs beare in mind that he cōfoundeth not the order of nature in such wise, but that he maketh vs too feele hys fatherly good­nesse and mercie continually: and therefore so much the more ought we to be induced to humilitie, when weesee that the greatnesse of his goodnesse and mercie passeth the hougenesse and enormitic of our sinnes. Thus much concerning this sentence. And he addeth also, That God knoweth that men are but vanitie, and that men are nōthing worth: and how then shoulde be not vnderstande that man who is borne as a sillie wilde Asse, knoweth not himselfe, and yet thinketh himselfe able to match his mightie power? This is the conclusion of the doctrine that wee haue heard. Discourse hath beene made concerning Gods mightie power which reacheth aboue the heauens, and is deeper than the deepes: and therfore when men take vpon them to be too inquisitiue of it, they must vnderstand that they bee as it were swallowed vp of it: and if they will needes giue their curiousnesse the bridle, to search the bottome of Gods power: he must be fayne to shew them that it is not lawfull for creatures to lift vp thēselues against him whatsoeuer he do. Thus ye see now a declaration which serueth to applie this general doctrine to the present pur­pose: whiche is, that God on his side knoweth what is in men: and on the other side that men are no such things as they should haue cause to aduaunce themselues to call God to a reckening. For what are we? Let vs a little con­sider our birth. Men are like wilde Asses, that is to say, they haue none vnderstanding except God giue it them. As touching the first poynt, it is not without cause that he sayth, that God knoweth that men are but vanitie, & that they bee nothing worth. For it is too the ende wee should learne not to value our selues by our own reason, and after our ordinarie maner. VVhen men value them­selues, it is after their owne fancie: they beleeue this and that of themselues, and thereafter do they giue their ver­dit [Page 223] But all this is nothing worth, wee must esteeme our selues according too that which God hath spoken. For there is none but he alone that may be a cōpetent iudge [...]o know what we bee, nor that hath authori [...]e to say it▪ which thing wee ought too marke well. For when men haue valued themselues by their owne imagination & o­pinion, what shall they haue gayned by it▪ It is like as whē a foole calleth himselfe king of some countrie, and in the meane while euery man laughes him to scorne for his la­bor. VVe be double fooles, when wee weene our selues 10 to bee any thing, and there withall God sheweth vs howe there is nothing but vanitie in vs. Then let vs be are in mind, that when men are desirous to know what they be, what their state is, and of what estimation in effect they bee: they must turne them to God▪ saying, Lorde thou knowest vs, for thou hast made vs. And at his hād we shall haue a short and resolute answere. VVe see how the scrip­ture sayth that all the wisdome which men suppose them­selues to haue, is starke follie: the wyser they wene them­selues to be, the more dullardes are they: God laugheth 20 their fondnesse to scorne: when they thinke to climbe vp a high, then withdraweth he himselfe from them, and they must be faine to wanze away in their owne imaginations. Lo what the Scripture pronounceth. And so let vs assure our selues that there is none but only God that knoweth vs, & can truly tell what we be. And that is the cause why it is sayd that God knoweth. It seemeth at the first blush, that this is but a common thing: for euerye man will easily easily confesse that God knoweth men to be but vanitie: but yet for all that, wee consider not the substance which 30 those wordes import, bicause men haue their eyes stop­ped, they know not themselues to be full of vanitie, and therefore God is fayne to make them feele what they be, they may learne too humble themselues. Thus muche for the first poynt. The second is, That the emptie man shall be indued with hart, and shall be like a wild Asses colt. Here we be brought backe to our birth, to do vs to vnderstand that al the wit which we haue is Gods gift besides our nature. And why? Let vs looke vpon the power of men. VVhen a little babe commeth out of his mothers wombe, what 40 wisedome bringeth he with him? Verely some Philoso­phers haue well supposed, that al the vnderstanding which we haue of our selues is but onely memorie: and that it was requisite for vs to haue one sence inclozed in vs afore hand. But yet is it to be seene, that a childe hath lesse wit than silliest beast that is. Let a man looke throughout all and he shall not finde any beast so brutishe nor so vnpur­ueyed of reason and vnderstanding as men are at their comming into the world. Ye see then that man in himself is as it were the foale of a wilde Asse. Let him [...]ake as great account of himselfe as hee listeth: but yet wee see what hee is neuerthelesse. And howe is it that wee haue the spirit of vnderstanding when wee come too full age? God must be fayne to giue it vs. And so you see why it is sayde, that the emptie man shall be indued with hart. For in the Scripture, this woorde Harte importeth vnderstan­ding. Let vs marke then how it is shewed here, that when we haue any wit or reason, the same commeth not of our owne nature, neyther do wee possesse it as though it grew vp with vs: but it behoueth vs to know that it is an excel­lent benefite which God bestoweth vpon vs. Seeing then that we haue it at his hande, what an vnthankfulnesse is it of vs to abuse it against him? Therefore let vs acknow­ledge his benefite in giuing vs wisedome and discretion when we come to age, to knowe both him and our selues, and to honour him. Let vs learne then to hold our selues in humilitie, and according as it pleaseth God too giue vs vnderstanding, let vs acknowledge the same to come of him: and let vs pray him to make vs to applie our wittes to such vse as we may alwayes walke after him, and holde our selues vnder his awe, vntill that beeing set free from this bondage of sinne, we be conueyed into the heauenly glorie, to beholde him perfectly as he is.

And now let vs cast our selues downe before the face of our good God with acknowledgement of our sinnes, praying him to make vs perceyue them and to graunt vs the grace to applie our wittes, and indeuer too consider what we be, that is to wit, wretched, vaine and vnprofita­ble creatures, vnable to do any thing of our selues, so as he must be sayne to furnish and strengthen vs, or else wee must needes vtterly quayle. And that such knowledge of our owne weakenesse and feeblenesse may prouoke vs too returne with greater desire too the grace which our good God offereth vs, seeking nothing but to bee filled with the same, to the ende wee may honour and magnifie him in all respects, vntill hee haue brought vs to the per­fection wherevnto we bee called, without swaruing one way or other, for feare of turning out of the right way of saluation. That it may please him too graunt this grace, not onely to vs, but also to all people. &c.

The .xliiij. Sermon, which is the thirde vpon the .xj. Chapter.

WEe haue seene heretofore the lowlinesse that ought to bee in men when they thinke vppon Gods works: that is to wit, that they must not presume to iudge of them after their owne fancie, but they must vnderstande that 10 forasmuch as Gods wisdome is infinite: therefore they cannot comprehend the reason of his doings: and that forasmuch as he is able to do all things: no man ought to presume to let him, but to giue him leaue to doo what hee thinketh good, and al men ought to stoupe vnto him. And now be­hold a second point which Zophar addeth: which is, that if we be desirous that god should be fauourable and mer­ciful to vs, we must seeke him with a pure and right mee­ning minde and without hypocrisie. Thus ye see in effect 20 what is declared here. And afterward for a conclusion he addeth, that such as are smitten with Gods hand, cannot excuse themselues (howe soeuer the cace standeth,) that their owne sinne should not be the cause of all the miserie that they indure. But verely such things are misapplied to Iobs person: and yet notwithstanding, the same ceasseth not to be good for vs: Therefore let vs bethinke vs too profite our selues by it. And first of all, whereas it is told vs, that God will be gracious to all such as seeke him vn­faynedly: the same is often ynough warranted vs through 30 all the holy scripture, and God allureth not me vnto him to deceyue them when he sayth, Turne vnto me, and I wil turne vnto you. Hereby he declareth that hee is alwayes willing and readie to do vs good, if we let him not on our side. So then, let vs marke, that whensoeuer we seeke God he will bee at hande with vs, yea euen with all grace and blissing. But wee must also marke the meane of seeking God. For we see how men beare themselues in hand that they haue desired nothing but that God should be mer­cifull to them, and that they haue bene desirous to yeeld 40 themselues vnto him, and that their cheef desire is to ho­nour him: and yet for all this, they draw quite and cleane backwarde. But in this text is declared in what wise God will be serued, and what he requireth and alloweth. And therefore he sayth that first of all, wee must settle our heart and stretch out our handes vnto him, and afterwarde, put all wickednesse out of our hands, that none may dwel in our houses. Behold (I say) how men may obey God, and not turne a­side from him: namely by beginning with the soundnesse of the heart, bycause God abhorreth all dissimulation. 50 But contrarywise we see how hypocrisie reigneth in such wise in our nature, as our hart shrinketh alwayes backe­ward, and we make many countenances and many apish toyes and mowes, so as it shoulde seeme we be altogither on fire with zeale to Godward, and outwardly all shall be full of Ceremonies and apparant pretences, whereas not­withstanding there shal be no truth nor right meening in­wardly in the hart. Ye see how we haue so much the more neede to marke what is sayd here, namely that such as go about to seeke God, do not any thing that is aughtworth, 60 but insteade of going forwarde, draw backwarde, except their hart be disposed that way: that is to say, except they haue a pure and single affection, and not a double heart▪ But for our better confirmation in this lesson, wee must bethinke vs of other textes of the Scripture where God auoucheth that he is not like too mortall creatures, who rest vpon the outward shewes of things. Bycause wee bee fleshly, wee make much of that which seemeth gay: but God is not such a one. Therefore wee must not mea­sure him by our metyard. But forasmuch as it is his pe­culiar office too searche the bottome of mennes pr [...] thoughtes, and all must needes be layd open before him: Therefore his eyes looke vnto faithfulnesse and truth, as it is sayde in Ieremie. To bee short, the seruice of God ought to bee grounded vpon the singlehartednesse wher­of the Scripture speaketh so oft, in saying, Thou shalt bee sounde before mee. And not without cause did God giue that rule to Abraham, but he gaue it to the ende it should bee generall to all the faythfull: and the often repeating of it, is to shew that when God mindeth to shoale out his owne children by some certaine marke from the hypo­crites: alwayes he setteth downe the sayde soundharted­nesse. Therefore let vs marke well, that forasmuche as God is the truth, hee will bee serued in spirite and truth. Now seeing that Gods seruice is spirituall, all [...]eyning and vntruth must bee farre from vs: otherwise, althoughe our workes please men, and be neuer so much commen­ded of the worlde, they bee no better than dung and va­nitie: and God will reiect all that wee haue, if wee haue not first indeuered to put our harte in order. True it is that the Papistes take holde of this text too proue their Freewill: and it seemeth too them that they haue a fayre colour to say, sith men are exhorted to order their hartes aright, therefore it is in their abilitie and power so too do. But it is to fonde and tryfling a reason to measure mens power and abilitie by the things that are commaunded them. For when God sheweth vs what wee haue to doo, he respecteth not what wee are able too do, or what is in vs: but he respecteth what we bee bound vnto and what is our dutie. VVhen he willeth vs too loue him with all our hart, with all our strength, and with all our power: is it bicause he findeth any man liuing that is able to yeelde his whole hart to the sayde loue? VVe see the flat con­trarie. For our nature is fully bent agaynst God. So then if God ment too require nothing at our handes but that which we were able to performe: hee shoulde let vs go streight too destruction. But let vs not thinke that God lozeth his right bicause wee haue not wherewith too pay him. For put the cace a man were in dette, were it rea­son that his creditours shoulde loze their right bicause he is falne in pouertie by wasting of his goodes in riot and excesse? True it is that they shall not be able to recouer it at his hande: yet doth the dette remayne alwayes vpon his head. Seeing the cace is such, doo wee thinke that God will be disfeated of his duetie bicause men bee alto­gither lewde and frowarde, or bicause the Diuell holdeth them in bondage, and they be giuen ouer to all mischeef and wickednesse? Then must we not conclude that men are able to dispose of their owne harts and of themselues [Page 225] at their pleasure through their owne motiō, bycause God commaundeth them so to do. Hee doth but onely shewe that we be bounde too do so, and that all that euer we be able too attempt shall not be esteemed nor receyued at Gods hande vntill such tyme as wee haue the sayd pure­nesse of hart whereof mention is made in thys place. But nowe let euery man examine hymselfe, and we shall fynd our selues to haue harts of stone, so as there is nothyng in them but hardnesse, nother reigneth there any thyng in them but naughtinesse, and suche a continuall stubbor­nesse 10 as can by no meanes be bowed to obey God. Sith the cace standeth so, God muste be fayne to put too hys hande, as he hath also promised to doo. For he sayeth hee will giue vs fleshly hartes that shall be soft and plyable, so as wee may serue him. He sayeth he will ingraue his law after such a sorte in our hartes and in our bowels, as wee shall giue our selues to that which he alloweth, so as there shall be one conformitie and agreement beweene all our desires and affections, and betweene the rightuousnesse that is conteyned in the lawe. That (say I) is the peculiar 20 worke of God: & therfore it behoueth him to dispose vs to the seruing of him, bycause we are vnfit for it one oure behalfe, drawing altogither backe from it, and hauing not aught in our lustes but contrarietie to all goodnesse. Lo how it belongeth to God to apply vs vnto himselfe, and to make vs fitte and able to serue him, seeing we haue not any abilitie nor meane in our selues to do it. Now after he hath thus spoken of the purenesse and rightfull mee­ning of the hart, hee sayeth that wee muste stretch out our handes vntoo God. Thys importeth very muche. For vnder 30 one particular, Zophar ment to comprehende in effecte the cheefe poynt of Gods seruice, and of the first table of the Lawe. For what els is prayer than a recorde of the faith that wee haue to Godward? For by calling vppon God without hypocrisie, we witnesse openly that all our welfare lyeth in hym, and that he is the onely partie too whome we ought to flee for succoure: and (to be shorte) by calling vpon God wee yeelde hym the glory that be­longeth vnto hym, and whych he reserueth to hymselfe. And so let vs marke, that vnder thys one particular point 40 of calling vpon God, Zophar ment to comprehende the whole contents of the fyrste table: whych are, that God telleth vs that he only must be worshipped of vs, and cā ­not abide to haue any copartener, and that we must not abuse his name, nor vnhalowe it: but that wee must ren­der hym the honour which he is worthy of, and followe the order which he hath appointed in hys Church. Then if all thyngs bee throughly considered, it is certayn that by calling vpon God we protest that we haue none other Gods but him alone, and that we renounce all Idolatrie 50 and superstition, shewing that our trust is settled vppon hym alone, and declaring that all ryghtuousnesse, power, and life are all wholly in our God, that he is the fountain where out of it behoueth vs to drawe, and that wee bee so greatly bounde and indetted vnto him, as it is impossi­ble for vs to discharge our selues towardes hym. Beholde after what sort hys name shall be honored? Agayne, the yeelding of our selues ouer to him and to his prouidence in our prayers, is the very meane to obserue the spirituall Sabboth or rest. Besides thys, prayer importeth a confes­sion 60 of our fayth. Also we not only desire God to vouch­safe to succour vs: but also we yeeld him thankes for the benefites that we haue receyued at hys hand. And so wee see, that vnder our calling vpō our God, is cōprehended whatsoeuer perteyneth to his honour. But heereby we see that in Poperie, the seruice of God hath not onely bene peruerted and marred: but also as good as vtterly aboli­shed. True it is that men will easily say that they ought to pray vnto God: but after what maner? Before we come thyther (say the Papistes) we must runne and trotte from Sainct to Sainct: the virgin Marie must be the mother of mercie and the treasurie of saluation: euery Sainct muste haue his office, & thither must men haue their recourse, there must they repose their trust. God muste haue but a little sprinkling, in somuch as he shall hardly be knowne in so great a number. And wee must not in any wise be­gin at him, for they beare themselues in hand that if they go not first to the Heesaincts and Sheesaincts: God sha­keth thē off. Of Iesus Christ there is no speaking, nor of seeking vnto him as too the mediator, that hee shoulde make our way too God his father: of all thys geere they haue no skill what it meeneth. Seeing then that the prin­cipall poynt which perteineth to Gods honor, is not ob­serued there: let vs assure our selues that it is euē so with all the rest that are inferiour. And therefore let vs thanke our good God for drawing vs out of these horrible dun­geons, and for shewing vs that it is he to whome we must hold our selues, & whom we must call vpō as our father, that we take heede to keepe the way wherby he sheweth vs to come vnto him, namely by assuring our selues that hys seate is not terrible vnto vs to make vs shunne it, but rather amiable for vs to come vnto, in asmuch as our lord Iesus Christ reacheth vs his hand: and that his office is to make intercession for vs: and that God also hath opened vs the gate, desiring nothing of vs from day to day, but that we should come vnto him. Lette vs (I say) acknow­ledge, that the same is an inestimable benefite vnto vs: & therwithall let vs haue pitie vpon these blynde wretches whyche go astray after that manner, in somuch that if it come to the poynt of calling vpon God, they wote not at which end to begin. And verely hereby it appereth, that their state is most miserable. For wherein lieth al the wel­fare of men? wherein is al their happinesse, but in that (as I haue sayde) they haue theyr recourse vnto God, accor­ding as it is sayd, that whosoeuer calleth vpō the name of the Lord shal be safe? But the cace standeth so with the wretched Papistes, as they wote not what the calling vpō God is. Therefore it must be concluded, that they muste needes be bereft of al hope of saluation, and banished out of Gods kingdome, seing they know not what it is to call vpon God. And it appeereth: for they come not to it but with doubting & trembling: and therewithall they haue a thousand windlasses before they come at God, bycause they haue not Iesus Christ to their guide and foreleader. So then let vs marke wel this streyne wherein mention is made of stretching out our handes vnto God. VVhy so? For in asmuch as we cannot stye vp into heauē by reason of our infirmities, it behoueth vs to haue some signe that may serue to make outward protestatiō of the inwarde & secrete doing. Ye see our hartes cannot be seene▪ [of me] But if we pray vnfainedly, our hart lifteth it selfe vp aloft, & that is as much as if we came before God to lay foorth [Page 226] all that euer we haue within vs. This doing (I say) is inui­sible. Neuerthelesse, by holding vp our hands vnto God, we declare that it is he to whom we haue all our refuge. Thus we see why Prayer is betokened by the signe of it, in the holy scripture: not that the same signe is the whole or the principall poynt of prayer. For the Hypocrites can skil wel ynough to stretch out both their hands & their armes too and it seemeth that all that euer is in thē were burning fire: & yet for al that there is nothing but falshod in them, and they do but mocke with God. Therefore it 10 behoueth that this signe be true, & the scripture also pre­supposeth it to be so. And here ye see also why it is sayde, that our Heart must be disposed. If Zophar had sayde no more but stretch out thy handes vnto God, men myght haue alledged that God is contented when they come to him but with Ceremonies. But when as he sayth, that a­fore all things, our heart must be sound so as there be no wrything nor crokeduesse in it: it is as much to say, as the same must be layd as a foūdacion whervpon to build. And hereby we see that the lifting vp of our hands vnto heauē 20 is nothing, vnles our hart go before it, so as the hāds may be a true recorde of that which is in the man, and of that which God himselfe knoweth to be there. For as concer­ning the residue of our life: peraduenture men will regard vs, and we may haue some regard of thē. But verely that must not be for desire of any prayse: for if we desire to be allowed of creatures, we receiue our wages, as sayth our Lord Iesus Christ. Yet notwithstanding let men see vs in all the rest of our life: but when we pray vnto God, euery man must retire & shrinke into himselfe, that he may ac­knowledge, 30 behold I am before God, behold I am at the throne of his maiestie: and so of all the doings of our life prayer must he remoued furthest off from hypocrisie & vntruth. But in the mean while this is very ill put in vre. For let a man marke howe the hypocrites in the Papacie play mockeholiday with God: there shalbe store of lipla­bour: and that is the thing wherein they bewraye them­selues most. Though there be hypocrisie in all their other things: yet is there most of al in the praiers of the Papists. And on our side, would God there were the like conside­ratiō, 40 as I haue spokē of: that is to say, that euery of vs re­tired into himself when he cōmeth to praying vnto God, & that we were (as it were) locked vp in that behalf, so as we had no respect at all of the world. Thē should there be another maner of perfectnesse in our prayers, than there is: & those that haue no feare of god durst not be so bold as to call vpon Gods name with full mouth as they doe. How? They call vpon him before men: to their seeming it is ynough if the world thinke they haue a good will to returne vnto God: and in the meane while God seeth no 50 sparke of such good will in them. Furthermore, although it behoue vs to be withdrawn [into our selues] when we pray vnto God: it is not ment that in the cōmon prayers we should not stirre vp one another by our example. For then were it sufficient that euery man prayed in his own chamber, or in his lodging. But God will haue vs to pray togither in cōmon, and as it were with one mouth, to the end there may be one solemne confession of our faith, & euery man may be edified by his neighbor. Neuerthelesse our open praying must be after such a sort, as we may be 60 withdrawne into our selues, and euery man haue his eye vpon God aboue, as if we were there before him. Thus muche then concerning these wordes, of lifting vp oure handes. And by and by after, Zophar commeth downe to the second table of the Lawe and sayth, That we must put away all iniquitie from our handes, and that it must not a Well in our houses. It is a manner of speaking rife ynough to say, VVe haue cleane handes: for by our hands we med­dle & deale with the matters that are betwene vs & our neighbors And therefore he that robbeth his neyghbor, or doth him any violence or any anoyance, hathe foule hands: like as on the contrarie part it is said, that the chil­drē of God do wash their hands when they kepe equitie and vprightnesse, so as they giue not thēselues to misdea­ling, but rather haue a regard to serue euery mans turne. And Zophars meening in this place is, that the man that wil be blissed of God, & prosper, must withhold his hand from all vnrightfulnesse, or driue away al vnrightfulnesse from his hand. Haue we then called vpon God? haue we protested that it is he only at whose handes we looke for saluation and all welfare? haue we glorified him as becō ­meth vs? Then there remaineth that we communicate with our neyghbors also without doing any man wrong, so as no mā may complaine that we haue put him to losse or hinderāce: and that we be cleere frō al violence & guile If we liue with our neighbours after this maner: behold, God will also draw neere vnto vs. Thus ye see howe we shall perceiue that he is readie to bestow all good things vpon vs that we can desire, and which are meete for our saluation. But forasmuch as men do willingly beare with thēselues, yea and that to excuse ourselues in euill doing, we seeke so many shifts and starting holes as it is horrible to behold: it is sayd that misdealing must be chazed & ba­nished out of their tents: that is to say, men must not only do none euill directly, so as it might he cast in his teeth to his shame: but also he muste beware that none euill bee done vnder his shadow. As for exāple, if he be the master of a household, let him hold his wife, his children, & his seruants in awe, & let him take good heede, that there be no wrong done to any man, by ouerthwart meanes, or by wycked dealings. Thus yee see why it is precisely added, That misdealing must not dwell in our tentes. And now haue wee in effect that which is sayde here. But now re­mayneth that euery one of vs thinke better of it than we haue done. For this doctrine consisteth not in wordes, but must be put in vre by euery mā, and euery of vs must thinke vpon it throughly. There is nothing heere which ought not to be very cōmon and familiar to vs, and why then are we so farre off from it? Euen bycause the more parte of vs are contented to heare speake of it, and yet notwithstanding leaue the chief point of it. To the entent therefore that we may be touched the better & the more to the quick, let vs marke first that we must not go about the bush with God, but keepe the right way that is shew­ed vs here. My saying of this, is to drawe vs out of all the superstitions & fond Apes toyes wherewith men beguile themselues too too wilfully. For as for these general prin­ciples men can finde in their harts to confesse them wel­ynough: namely, That it is good reason that God should be honored and serued: and that without we do so, he will curse vs and cast vs away: and that it ought to be no won­der though he punish vs and consume vs with aduersities [Page 227] in this world. For seing that we worke spite against God, must not he needes ouerwhelme vs? Euery man (say I) will well confesse this. Agayne for the seconde poynt, it will not bee denyed but that God will haue pitie vpon vs when wee turne vnto him: and that if wee serue him as we ought to do, hee will not deale so hardely with vs but we shall finde him by experience to be both a father and Sauiour to vs. Men will well ynough say so. But when it commeth too the deede doing, it will bee well perceyued that there was nothing but hypocrisie in all these goodly 10 protestations, and that men were very farre of from God, so long as they thought to content him with their fonde fancies. Then let vs learne that the true turning whyche God alloweth, is not a tormenting of a mās selfe in vayne and superfluous things: but a comming vnto him with a rightmeening soundnesse. But let vs now looke vppon the lurkingholes of our hartes: I say let euery man exa­mine what is in himselfe: let vs not flatter our selues too make our selues beleeue that blacke is white: for we shall winne nothing by so doing. Seeyng then that we haue so 20 many startingholes in our selues, wee haue good cause to fight against thē. For it is no easie matter to haue a cleere hart and suche a soundnesse as God requireth. VVhen men haue indeuered themselues thervnto all their tyme, it is much if they come to the middes of their iourney be­fore they die. Yet neuerthelesse we must trauell still, and desire God to strengthen vs, that wee may compasse our intent by the power of his holy spirite. Marke that for a speciall poynt. And for the bringing heereof to passe, let vs take heede that we bee angrie with our selues as oft as 30 we feele any hypocrisie or feynednesse in our selues. For if euery man looked neerely to himself, it is certayne that we should sigh a hundred times in a day, whereas now we be falne asleepe, yea and will mightely and stoutly iustifie our selues. There are many that would fayne haue men to thinke that they seeke God with a pure and freeharted affection, and that they apply all their indeuer therevnto: and yet in the meane while if they searched themselues throughly, they should see that which the other men see. For it would be manifestly perceyued, that they be ful of 40 hypocrisie, and that there is not one drop of good zele in them. Seeing that the worlde findeth this in them, ought not they rather to finde it in themselues, if they did not beguyle themselues wilfully? So then, if euery of vs (as I sayd) examine himselfe as he ought to do: it is certaine wee shoulde not fall a sleepe, but rather that wee shoulde be pricked and prouoked to proceede more and more in the right way. And let vs make speede while God calleth vs to him, and giueth vs leaue & boldnesse too stretch out our handes vnto him. And let vs not abuse suche a bene­fite, 50 which is inestimable. For if God preuented it not with his infinite goodnesse, & gaue vs not way vnto him: which of vs durst preace vnto him? And in very deede wee should bee shaken of. For it were a Diuelish mala­pertnesse, if a man should of his owne selfe & of his owne head preace vntoo God, and hauing no leaue of God. A man durst not come neere a mortall Prince who is but a dead carkesse: and how shall we preace before the maie­stie of oure maker? Yea verely, considering that wee are his mortall enemies, and that wee cannot come thyther 60 but wee shall bring as much sinne as can bee: hee muste needes abhorre vs by reason thereof, and it spiteth hym to see vs, according also as hee renounceth and disclay­meth vs to be his creatures in respect that we bee sinners. Therefore he must be fayne to giue vs leaue, and to call vs, and to tell vs that wee shalbe welcome, and too open vs the gate: and it behoueth vs to know that it is neede­full for vs to bee dealt with as I haue sayde afore: that is to witte, that we flee to our God for refuge, assuring our selues that wee be destitute of all goodnesse, and as nee­die and wretched as may bee: and furthermore that wee may well seeke heere and there for that which wee lacke, that we shall finde nothing but emptinesse in oure selues, so as we shalbe famished, & such as weene to supply theyr want by seeking remedie at the handes of creatures, doo but feede themselues with winde. Then let vs go to our God and seeke the meane to come to him: which is, that our Lord Iesus Christ make intercession for vs, & cause vs to finde fauour there. For in our owne persons God must needes hate vs, yea and of good right also holde vs accursed. But we please him and he is fauorable to vs in that we come to him in the name of our Lord Iesus. And if this thing were sayde vnder the Lawe when the sha­dowes were yet so darke: ought wee not to bee muche more affectioned now adayes, seeing that the veyle of the Temple is rente asunder? If thys present doctrine serued for the time of the Lawe, when the people abode in the porch of the Temple and stoode aloofe, and had the veyle also to hide all things from their sight: how ear­nestly ought we to practize it at this day? True it is that the high Priest bare the names of the children of Israell vpon his shoulders and vpon his brest: but now, behold, Iesus Christ hath rent asunder the veyle of the Temple, and opened the way in such wise as wee may shewe oure selues before God to looke him in the face. For the way is continually open by hys bloud (as the Apostle sayeth) so as there be no busshes nor brambles to let vs, nother is the way so rough nor so shrubbie that wee shoulde bee faine to leape ouer many lettes. No no: but the way is now altogither playn and leuell, so be it that we go in by the bloud of our Lord Iesus Christ. Thus muche concer­ning this poynt. Furthermore let vs marke well also, that to call vpon our God purely by shewing that wee make a true confession of our faith, and yeelde him his due ho­nour: we muste also communicate with our neighbours by all maner of vpright dealing. For if our neighbours be made like vnto the image of God, and yet notwithstan­ding we fleece one, and eate vp another, and euery man is giuen to himselfe: I pray you do we not spitte at God as far as is possible for vs to do, when we worke any anoy­ance to those that are shapen after his image? If our ney­bours bee members of Iesus Christe, and wee offer them wrong & violence, so as we haue no eye but to our owne profit: is it not a renting of Iesus Christes body a peeces? And will he after that sorte leade vs to God his father to make vs find fauour there? Lette vs marke then, that if we will haue accesse vnto our God, wee must liue with our neighbours in all vpright dealing. And heere is ex­presse mention made of the hands, to the end we shoulde knowe which is the meane whereby God proueth what maner of Christianitie is in vs. For euery man wil inable himselfe with his tung: there is none of vs al but he will [Page 228] be a good seruant of God, if wee may be beleeued vpon our woorde. But when it commeth to the deede doing, there a man shall see the cleane contrary. Hee that hath preached of Charitie, and spoken maruellous well of it, will shew that he is wholly giuen to himselfe when it cō ­meth to the point that he must ioyne with his neighbors. As in good sooth there are none so shamelesse, but they will alwayes be speaking of Charitie. They haue bene ac­customed to haue so much charitie vsed towardes them: as they preach none other thing. But if a man aske them 10 that which they owe: he shal get none other reason of thē but charitie, charitie. And how? They make no remorse to pil and poll other men of their goodes, and to do what they list, so as they be blameworthy both before God & man: & yet they are not ashamed to preach charitie. Yea, but that shall be to pilfer other mens goodes. Therefore here is expresse mention made of the hands. For behold, the true trial whither we loue God to honour him as be­cōmeth vs, is by making it knowne that there is vpright­nesse and equitie in vs, and to be short, that there is kind­nesse 20 in vs, so as wee liue after such a sort with our neigh­bours, as euery one of vs according to his state & abilitie do imploy himselfe to succour those that haue neede, to the intent that by this meanes the league & aliance that God hath set and cōsecrated among vs may be obserued. Thus ye see what we haue to marke, in that it is saide we must cast al iniquitie far from our hands. Is one a handy­crafts man? well, let him do his businesse faithfully and content himselfe with an honest gaine of the worke of his hands. Let him that buyeth thinke thus with himself: 30 I must haue another mans labour: seeing my brother tra­uels & takes payne for me, it is no reason that he should lose his tyme. Otherwise it is all one as if I shoulde go plucke the bread out of his mouth. For God hath set hys sustenance in the labour of his hands. If I do him wrong, it is as much as if I sucked the bloud out of him whome God hath cōmended vnto me, and whome I am bound to releeue. Yee see then how euery man ought to haue an eye to his estate: and I haue alleaged examples, to the end that euery one of vs should lay it forth by peecemeale, & 40 that according as any of vs haue too deale with our ney­bours, we should behaue our selues in such wise, as wee might giue no man occasion to complayne of vs: and fur­thermore also that euery man should haue an eye to hys owne household. For before God it is not ynough for a faithful man to forbeare euildoing directly himselfe: but also he will haue al croked wayes to be farre from vs, and specially that we haue a care to gouerne our houses, that God may be honored both of the childrē, and of the hus­band, and of the wife, and of the master, & of the mēser­uants, 50 and of the mayd seruants. And would God that this were thought vpon better than it is: For where the heads of a house go astray and haue no feare of God nor reli­giō in them, there it is to be seene that al goeth to wrecke, and that the children also do no honour to their father & mother, for they become not better, but before they can haue any discretion, ye shall see them rooted in naughti­nesse: and the men and maydens shalbe full of corruptiō. True it is that maysters and mistresses can tel wel ynough how to finde fault when their seruants commit any lewd 60 prankes, or filche any thing from them, or serue them not as they would haue them: but in the meane while if God be offended a thousand wayes, it makes no matter, that shal be let slip. So much the more therfore behoueth it vs to marke well that which I haue saide: namely that we must not thinke to content God by being carefull to serue him all onely in our owne persones: but wee must also haue an eye to those whome we haue charge of, that we keepe away euill in any wise, assuring our selues that if we consent vntoo it, wee must bee wrapped in the same damnation that the wicked are. But if we be so diligent as to take heede to it: let vs not doubt but our God will regard vs with mercie, and be neere at hande to vs wyth all blissing and grace according as is promised heere. Ve­rily we haue yet one poynt more to marke: which is, that Gods fauour will not shewe it selfe alwayes at the firste brunt. The promises that are conteyned heere, are taken out of the Lawe, or at leastwise are of the same effect. For (as I haue tolde you) wee knowe not in what tyme this booke was written. But howsoeuer the cace stande, we see that the spirite of God spake to them. For ye see heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyses, where our Lorde pro­miseth to blisse those that serue him, and to dwell among them, and to make them perceyue howe auayleable hys presence is, that is to witte, that their life shall be happie by it. But lette vs beare in minde that which I haue tou­ched: that is to wit, that God maketh vs not to feele hys fauour at the first push. Therefore whereas it is sayd, that such as walke in the feare of God shal be blissed, and hee will make them to prosper: it is not ment that God visi­teth not his seruants in such wise as he seemeth to bee a­lienated quite from them, and that although they call vpō him they must be faine to linger in paine so as they wote not where they be, but that (to their seeming) God hath vtterly forsaken them. Then must we bee fayne to walke in this world through many afflictions, notwithstanding that wee serue God. But heerewithall we haue a double comfort: which is, that on the one side it is certayne that although our hart tende vnto God, yet notwithstanding forasmuch as it is not with such zele as it ought, nother do we serue him with such affection as we be bound too do: therefore we must bee faine to suffer punishment and correction of our sinnes: but yet by that meanes God maketh vs to consider our owne wants, that wee mighte humble our selues, fall to amendment, and returne vnto him when we haue bin exercised after that sort with the troubles that hee sendeth. Lo heere one great comforte. The other is, that we bee made like vnto our Lord Iesus Christe, that like as hee is entred into the kingdome of heauen by tribulation and death: euen so we that are hys members do now beare his markes in being troubled in this worlde, to the end that he may cause vs to come too the glory of his resurrection. VVe see then that all oure aduersities are turned to our welfare. And heerewithall we ought also to comfore our selues in this, that oure God will not put vs to further triall than he knoweth is meete and behofefull for vs: and that although wee must be faine to endure many wants and miseries, and that our state seeme to bee the wretcheddest in the worlde, yet will not God ceasse to make vs feele continuallye that hee is neere vs and hathe not forsaken vs, but [Page 129] watcheth alwayes ouer vs, and will defende vs too the ende, if wee seeke it is at hande, and indeuoure to serue and honoure hym, so it be with a pure and right meening mynde, vtterly voyde of all hypocrisie, as I haue declared alreadie.